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Full text of "Messenger (1973)"

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CHURCH OF THE BRETHREN 



JANUARY 1973 





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CHURCH OF THE BRETHREN JANUARY 1973 



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Q Death of a Mountain. Strip mining harms the land. But it also 
can crush the spirits of miners and their families. Harold McCullough 
files a special report 

II The Gospel and Archie Bunker. Richard L. Landrum finds a 
message for Christians in the tv show 51 million people are watching: 
God seeking for us a new and liberated world that we might be 
"All in the Family" 

14 A Cosmopolitan Family. When the David Metzler family adopted 
two Oriental youngsters, they anticipated — and found — new 
experiences, by Patricia M. Churchman 

1^^ Poems From Prison. Writing from Kentucky where he is imprisoned 
for noncooperation with the draft is Bob Gross 

1^ Serving God and Country. A career military officer, John D. 

Ebersole declares that though the church ought to be anti-war, it ought 
not be anti-military, "putting its arms around" persons who choose 
to enter military service 

In Touch profiles Joy Dull, Roger Ingold, and Robert Walters (2). . . . 
Outlook salutes Brethren Volunteer Service's 25th birthday and 100th unit, 
introduces the staff choir, notes Church of the Brethren aid in resettlement 
of Uganda exiles, and spotlights Appalachia (beginning on 4). . . . Update 
reports on the November gathering of the General Board (8). . . . 
"What's in a Name?" asks Donald F. Durnbaugh ( 10) . . . . Gerald F. 
Moede offers a meditation for the week of prayer for Christian unity 
(16). . . . Glenn Harmon notes that the Canadian church is alive and 
well (21 ). . . . Galen T. Lehman and Ted Whitacre speak out in Here I 
Stand (22). . . . Take It From Here writer Glee Yoder urges us to learn 
to listen (24). . . . Turning Points lists anniversaries, deaths, and newly 
licensed and ordained persons (27). . . . Shirley J. Heckman suggests 
resources "For the Teaching of Peace" (30). . . . An editorial affirms, 
"God Is Freedom, Life, and Love" (32) 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter Aug. 20. 1918, under Act of 
Congress of Oct. 17. 1917. Filing date. Oct, 1, 

1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to Reli- 
gious News Service and Ecumenical Press 
Service, Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: $4,20 per year for indi- 
vidual subscriptions: S3. 60 per year for church 
group plan: S3. 00 per year for every home 
plan: life subscription, $60; husband and 
wife, S75. If you move clip old address 
from Messenger and send wiili new address. 
Allow at least five weeks for 
address change. Messenger is 
owned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave., Elgin, 
60120. Second-class postage 
paid at Elgin, 111., January 1973. Copyright 

1973, Church of the Brethren General Board. 



EDITOR 




Howard E. 


Royer 


ASSISTANT 


EDITOR 


Linda K. B 


eher 


ASSOCIATE 


EDITOR 


Kenneth 1. 


Morse 


PUBLISHER 




Galen B. Ogden 


VOL. 122, 


NO. 1 



JANUARY 1973 



CREDIT: 3, 18 Don Honick: 4 John Fike: 
10 linoleum block print by Wilbur E. 
Brumbaugh; 11, 13 World Wide: 17 Terry 
Pettit; 24 (bottom) Verna Fausey; 24 (top), 
25 Tom Stack for Tom Stack and Associ 
ates; 30 Janie Russell for It'/iy Not Peace!; 
32 "God Is Freedom, Life, and Love," 
serigraph by Corita Kent for World Con- 
ference on Salvation Today 



■ 



SOMETHING TO WRITE AaOUT 

So the church regularly sends me the 
Messenger, but I'd be a liar if I said I read 
anything in it — until the Nov. 1 issue con- 
taining an interview with Clyde Shallenberg- 
er and an article by Joel Thompson. Thank 
you for giving me something to write about. 

I am glad that you are bringing the fine 
work of Dr. E. Kiibler-Ross to the attention 
of many persons who are not professionally 
involved with the dying patient. It adds 
greatly to our studies of doctor-patient re- 
lationships, but will have greater impact, I 
believe, if families and friends of the dying 
are made aware of frustrations encountered 
by the terminally ill. More needs to be said 
about that — and about the attitudes and 
problems of the crippled, elderly, mentally 
handicapped and homosexual, and about the 
attitudes and problems of young, healthy, 
straight persons in relating with the former. 

Mr. Thompson hit on some very good 
points in his discussion of health care. It 
was made very clear that there is a need 
in Nigeria for expanded medical facilities. 
I wonder, though, how many of the sup- 
porters of this program would consider par- 
ticipating in such a program, as a patient, 
in their own home town. That would mean 
that most of their treatment time would 
not be spent with a doctor, but with a 
less well-trained "paraprofessional." Indeed, 
some cases may never be taken to the doc- 
tor. But even with our higher doctor/pa- 
tient ratio (compared with that of Nigeria), 
consider our complaints about waiting, fees, 
and impersonal contact. Such a program 
would take care of all that, and (do you 
believe it?) probably provide more honest- 
ly good medical care. 

It sounds as though we are supporting 
a very good thing in Nigeria. Someday we 
might turn around, though, and find our- 
selves very much "backward" when it comes 
to delivering medical care in the United 
States. The comprehensive health care sys- 
tem is not just for those countries where 
medical technology is underdeveloped, for 
the highest degree of medical technology 
does not guarantee delivery to the sick. 

Susan Stauffer 
Ann Arbor, Mich. 

THE CONVICT AS VICTIM 

In a letter published in Messenger (Nov. 
1). John K. Flory says, "Possibly some 
readers will take issue with the concept of 
the convict as victim. ..." Yes, I for one 
take issue. 

I have never been convicted of crime but 
I could have been and perhaps should have 
been. I am guilty of gross dishonesty and 
betrayal of trust. What a relief to learn 



pagS ©DTIS 



that my behavior can be blamed on society! 

The crucified thief who railed at Jesus 
was right — he was the victim of society. 
The other thief, who said, "We are receiv- 
ing the due reward of our deeds," was dead 
wrong. Jesus was a fool to preach repent- 
ance. Who needs to repent? We are not 
sinners but victims! 

Ain't we got fun playing that old game 
Look What You Made Me Do! 

Christian Bashore 
Gettysburg, Ohio 

MISTAKEN PRIORITY 

I was surprised to note in the Nov. 15 
Messenger that the publication is going on 
a once a month basis after Jan. 1. 

I think this is regrettable and not in the 
best interest of the Brotherhood. We are a 
fellowship and vast numbers of Brethren 
know other Brethren. This makes for fre- 
quent expressions of viewpoint and ex- 
change on many pertinent topics by many 
authors. We are also interested in views of 
one another, congregations, districts, and 
program progress and development. The 
change it appears to me will curtail all this 
and make it less current. The blow is ag- 
gravated by discontinuing Leader several 
years ago. 

Would it not have been better to have 
shared the prospect of this development to 
the Brotherhood for review before the de- 
cision? Somehow I missed this prospect in 
the report at Annual Conference or from 
General Board business. 

Messenger has had, and continues to 
have, a hold on a significant number of our 
people which could be the envy of many 
larger denominations. Our communication 
structure is weakened with this move to a 
monthly magazine. I feel that it is false 
economy and a mistake in priorities. 

RuFus B. King 
North Manchester, Ind. 

CONVICT THE WHOLE SYSTEM? 

I do not enjoy getting involved in con- 
troversy, but I cannot let Steve Hersch's 
rather irrational attack upon US capitalism 
go unchallenged. 

First let us concede that some workers 
in the US are underpaid and that exploita- 
tion of the laborer has not been completely 
eliminated. Perhaps we can also agree that 
so long as such conditions exist they ought 
to be a very real concern of the Christian 
citizen. 

However, to convict the whole system of 
capitalism and profits of complete corrup- 
tion, seems to me to require more substan- 
tial and concrete evidence that Mr. Hersch 
provides. 



To scream about a 55% increase in a 
corporation's profits without knowing or 
stating that corporation's previous profit po- 
sition and to suggest that a $90 billion total 
US corporate profit is excessive without 
knowing or stating the total corporate in- 
vestment seem to me to be irresponsible. 
And to say that all dividends are paid out 
of "the blood and sweat of underpaid labor" 
is ridiculous. 

It seems to me the least Mr. Hersch 
could have done would have been to point 
out some other societies with different ec- 
onomic systems under which the laborer is 
more adequately rewarded for his labor and 
enjoys a better standard of living. . . . 

Bob Beery 
North Manchester, Ind. 

ASKING THE RIGHT QUESTIONS 

Recently I received a subscription to 
Messenger and enjoy it greatly. It is 
thought-provoking and seems to have the 
excellent editorial policy of asking the right 
questions, be they hard or easy. 

Henry I. Fox, Pastor 
First Baptist Church 
Chico, Calif. 

FOR SUPERFIUED DAYS 

I enjoy Messenger very much and read 
it cover to cover. As though that isn't 
enough, my brother comes out to see me 
on "his day off" and we discuss the articles. 
Really more than discussions sometimes. I 
believe you'd enjoy "listening." Nearly al- 
ways you'd have either the one or the other 
right with you. 

In reading Letters I sometimes think I 
must be reading the "comics" — at other 
times I wonder if we are all "Brethren" and 
sometimes I really wonder if the letters are 
by "adults." 

Then along comes a Dale Brown article 
followed by Tom Skinner's and my days 
are "superfilled" till the next Messenger 
comes. 

How I do enjoy each one — though for 
diflferent reasons! Keep them coming. 

Pauleen Haley 
Manheim, Pa. 

OUR RELIGIOUS PIONEERS 

Congratulations! The cover and center 
spread ("The Dunker Love Feast," Oct. 1) 
and the earlier picture of the Mumma 
(Antietam) meetinghouse (Sept. 15), plus 
their accompanying articles, were great his- 
torical reminders of Brethren heritage. You 
have made a good beginning in discover- 
ing "history for the Messenger." Let's have 
more. 

Continued on 26 



Messenger opens the new year with 
statements by two Brethren whose in- 
sights are offered out of contrasting sit- 
uations. Each comes from families of 
long standing in the church; each has 
had his life-style majorily shaped by his 
convictions on the draft and militarism; 
each is intensely interested in the 
church and its fellowship. 

One is Bob Gross, a 22-year-old im- 
prisoned since last January at Ashland, 
Ky., for draft resistance. Bob formerly 
was a BVSer engaged in draft counsel- 
ing and peace education. His grand- 
parents, the Russell F. Helsterns, and 
other family members have been widely 
involved in the church and in peace, 
civic, and service efforts. In prison 
Bob is taking a full load of college 
classes. His "Poems From Prison" ap- 
pear on page 17. 

Lt. John F. Ebersole is a career of- 
ficer in the US Coast Guard. For ac- 
tion in combat while commanding a 
patrol boat in Vietnam, he was awarded 
two Bronze Stars. A grandson of Amos 
Wampler, a Brethren circuit-riding 
minister in Missouri, John is a former 
youth group president. He, his wife, 
Charla, and three daughters attend the 
Woodbridge church in Virginia, where 
he teaches an adult church school class 
and his wife is church clerk. His ar- 
ticle, "Serving God and Country," is the 
essence of a sermon delivered to the 
Woodbridge congregation October 9. 

Other contributors this issue are 
Richard L. Landrum, pastor of the 
Stone Church of the Brethren, Hunting- 
don, Pa.; Patricia M. Churchman, di- 
rector of public information at Bridge- 
water College in Virginia; curriculum 
writer Glee Yoder, whose "Take It 
from Here" columns are to be pub- 
lished in book form by Judson Press in 
1973; Shirley Heckman, Parish Min- 
istries consultant on educational devel- 
opment; Harold McCullough, Lutheran 
pastor, Knoxville, Tenn.; Gerald F. 
Moede, secretary, Faith and Order Sec- 
retariat, National Council of Churches; 
Glenn Harmon, pastor, Irricana, Al- 
berta; Galen T. Lehman, North Man- 
chester, Ind.; and Ted Whitacre, Wood- 
bridge, Va., pastor currently engaged 
in a year's study at Virginia Theologi- 
cal Seminary. 

The Editors 



January 1973 MESSENGER 1 




Joy Dull: Moderator-dect 

If one were to characterize the new 
moderator-elect of Southern Ohio 
district in a single word, a likely 
choice would be "vigor." 

For a woman like Joy Dull needs 
enthusiasm for extensive participa- 
tion in dozens of projects for family, 
church, and community. 

"Most of my adult life I've been 
a volunteer," Joy laughs. And the 
catalog of her involvements is a thick 
one. At a Dayton community well- 
child clinic, for several years doing 
play therapy; more recently assisting 
in the routines of weighing and 
measuring youngsters. In her local 
congregation, BrookviUe Church of 
the Brethren, working with junior 
highs, playing the organ, directing 
two choirs. On the district level, co- 
ordinating workshops and lab schools 
for kindergarten age children. At 
home, teaming with her husband 
Ralph on Heifer Project activities 
and campaigning for him in two (un- 
successful) bids for Congress. 
The latter involvement spurred Joy's 
serious questioning of government, 
particularly in relation to its responsi- 
bility in the Vietnam War. 

At 39 she worries that "human po- 
tentiality gets lost in the kind of soci- 
ety we live in." She wonders if 



church people may find it too easy to 
hide behind a screen of "the church 
will do it" when the need is for indi- 
viduals to work at human problems 
on very personal levels. 

Her participation in a Church- 
Women-United-sponsored workshop 
on global awareness (see Messen- 
ger, April 1, 1972) cultivated in her 
a keen sense of how US involvement 
in the world looks to an international 
group. 

Typically Joy did not expect elec- 
tion as moderator for 1974. In fact, 
she recalls, even the invitation to be 
nominated came during the intensive 
campaigning for Ralph, and she de- 
layed a response, imagining that her 
answer would arrive too late to be 
considered. 

Now, though, Joy anticipates an 
even more crowded schedule during 
her year as assistant to the moder- 
ator. With all the vigor she can 
muster. 



■nm 



m 




Robert Walters: "We're pulle 

For the Bob Walters family, travel 
to Mexico began out of a yearning 
for new places and a love for the 
beach. But in the first overnight 
at an American campsite at Puerto 
Penasco, Mexico, several years ago, 
the scene that was to become indel- 
ible for the Walterses was that of 
homeless and hungry youngsters beg- 
ging in the streets and scouring the 
garbage tank on the beach. 

For several Christmases following, 
the family returned to the village of 
Puerto Penasco with fresh oranges 
picked from trees in their own yard. 
They distributed these to the street 
children. And then the opportunity 
for a more sustained contact came 
in 1969 and 1970 when Bob directed 
interdenominational work camps to 
improve sanitation facilities at Puerto 
Penasco. Involved in the week-long 
events were First Church of the 
Brethren, Phoenix, Ariz., of which 
Bob has been pastor since 1964, and 
three other denominations there with 
whom First church had been cooper- 
ating in camping ventures. 

Secured as interpreter was Ber- 
nardo Castillo, a black minister of 
the Apostolic Christian Church. At 
a campfire one evening on the beach, 
Bernardo told of the tremendous 
needs of orphans in his city of San 
Luis. The workcampers were moved, 
and Bob Walters and a Presbyterian 
minister, William Vogel, agreed to 
visit Bernardo in his home. 

In San Luis, a city of 85,000 
twenty miles south of Yuma, Ariz., 
the visitors learned there were some 



2 MESSENGER January 1973 



rresistably" 



400 orphans with no facility for their 
care. Upon consulting through Ber- 
nardo with businessmen and women, 
city officials, and the Mexican Land 
Commission, Bob and Marilyn Wal- 
ters and others agreed to purchase 
land in San Luis to construct Orfana- 
torio Bethel. Bob was named vice- 
president of a seven-member board, 
four of whom are Mexican, three 
North American. Bernardo Castillo 
is director. 

In July work was begun on the first 
unit, a $70,000 enterprise, through 
the efforts of two work camps. 
Members of First church this past 
year have raised $2,500 in gifts and 
given more than 100 new garments. 
Architectural and medical services 
have been donated or promised. 

The half dozen trips the Walters 
family made to Mexico this past year 
were for reasons quite other than the 
lure of sun and sand. "My wife and 
I feel irresistably pulled into involve- 
ment with and commitment to build- 
ing an orphanage in San Luis," Bob 
explains. 

"And while a great deal seems to 
have developed in a fairly short time, 
when our minds turn again to the 
children eating from garbage cans 
and sleeping in abandoned shacks, 
we sense the urgency of the Master's 
words, 'Inasmuch as ye did it unto 
one of the least of these my brethren, 
ye did it unto me.' " 




Roger Ingold: Man in the middle 



1973 is the year when many Church 
of the Brethren eyes will focus on 
Nigeria. A whole series of special 
events and observances have been 
prompted by the fiftieth anniversary 
of Brethren mission work. Pre- 
parations have already engaged 
dozens of persons in both countries, 
but the man most involved is Nigeria 
representative for World Ministries 
Commission, Roger Ingold. 

To be the man in the middle is no 
new experience for Roger. Indeed 
it is representative of most of the 
responsibilities he has carried during 
the past twelve years. Roger, accom- 
panied by his wife Virginia and their 
two sons, John and David, first 
went to Nigeria in June 1960. After 
a few months of teaching at Waka 
schools, Roger was asked by the For- 
eign Mission Commission to serve as 
field secretary, succeeding pioneer 
missionary H. Stover Kulp, who was 
Hearing retirement age. A layman 
when he went to Nigeria, Roger was 
later ordained at the Garkida church. 

Roger's administrative duties re- 
quire considerable traveling. He 
must frequently attend General 
Board and Annual Conference ses- 
sions, he must be available to counsel 
missionaries, he must keep in close 
touch with Nigerian church leaders, 
particularly in the Lardin Gabas area 
of the Church of Christ in the Sudan. 

Like an ambassador with a port- 
folio of assignments, Roger is in- 
evitably in the middle of what is 
happening. 

The year that the Ingolds arrived 



in Nigeria was the year of that coun- 
try's independence. The new de- 
veloping nation has taken remark- 
able strides in the few years of its 
independent history, but there have 
also been problems and an unfortu- 
nate civil war. 

Roger's experience, his level-head- 
edness, as well as his sensitivity to 
people qualify him to serve creatively 
in times of crisis. Just a year ago 
Outdoor Life carried a story by a 
Nigerian missionary who described 
how Roger, his companion on a 
hunting expedition, had saved his 
life. He referred to Roger as "an 
able hunter who keeps his cool." 

These are obvious qualifications 
for an administrator who must super- 
vise the expenditure of around 
$800,000 a year (about $350,000 
from Brethren contributions and a 
larger sum from government and 
other sources) and facilitate the work 
of mission personnel (less than half 
the staff on hand 5 years ago) and 
of Nigerians who are assuming tasks 
formerly carried by missionaries. 

If you can corner Roger Ingold 
between appointments, he will gladly 
talk about anniversaries, but most 
likely he will urge you not to linger 
too long in the past, but to look 
ahead — toward the promise of a 
dynamic Nigerian church, increasing- 
ly on its own, and toward the real 
benefit that a program such as 
Lafiya (the name for the new Ni- 
geria Medical Ministry) can bring 
to a part of the world where there 
are still great human needs. 



January 1973 MESSENGER 3 



Brethren Volunteer Service: 
A 25th year, a 100th unit 

With the service mandate in Matthew 
25 "ringing in their ears," the first vol- 
unteers in Brethren Volunteer Service 
went to their 1948 projects. 

Twenty-five years later, BVSers are 
still joining service projects at the rate 
of 180 a year. And as they did in BVS' 
infancy, those assignments reflect a 
cross-section of current needs in com- 
munities around the world. 

But BVS has come of age, and the 
1948 dream has changed in shape and 
scope. "Future shock has affected us," 
says Charles L. Boyer, director of vol- 
unteer services for the World Ministries 
Commission. BVS emphases now point 
to "real-life situations which show how 
volunteers deal with persons and 
handle themselves in different settings." 

Coordinating training is Ron Hanft, 
with a staff of two other trainers: 
Annamae Rensberger, assistant training 




Ron Hanft, Ken Carberry, Annamae Rensberger, trainers: "Volunteers are diverse" 



Brethren commend advances 
in disaster ministries 

A decided turn toward stateside relief 
ministries is in the ofiing by various 
Protestant bodies in the nation. 

Heretofore there has been a reluctance, 
particularly by larger denominations and 
ecumenical agencies, to engage in per- 
son-to-person disaster service ministries 
in the USA, stated Kenneth E. Mc- 
Dowell, community development con- 
sultant on the Church of the Brethren 
World Ministries staff. That that position 
is changing, he said, may be noted from 
two developments currently under way. 

First, on January 8-11 the staff of the 
New Windsor Service Center in Mary- 
land will host and conduct a US Disaster 
Workshop for the orientation and train- 
ing of selected Church World Service and 
CROP personnel for leadership in 
emergency situations across the country. 
The new thrust which CWS is moving 
into is the coordination of denomination- 
al disaster responses. 

In the training McKinley Coffman and 



Miller Davis of the World Ministries 
staff at New Windsor will work with ten 
CWS-CROP staff persons. Representa- 
tives of CWS, the Red Cross, the Sal- 
vation Army, Mennonite Disaster Serv- 
ice, and the Office of Emergency Pre- 
paredness of the US government will 
assist with the training. 

The second new factor cited by Mr. 
McDowell is the drafting of disaster re- 
lief programs by such bodies as the 
United Methodist Church and the 
United Presbyterian Church in the 
USA. 

Both the direct participation of these 
bodies in person-to-person disaster serv- 
ice and the coordinating role of Church 
World Service on the domestic scene are 
developments which the Church of the 
Brethren heartily commends, Mr. 
McDowell added. Such major tragedies 
as occurred from floods at Rapid City, 
S.D., Buffalo Creek, W. Va., and East 
Coast cities all in 1972, he noted, point 
to the need for combined strategy and 
engagement by the churches, government, 
and private agencies in ministering to 
human need. 



StafF choir in a 
"service of song' 



There they stood and there they sang — 
front center on the platform at the Fri- 
day evening service at Annual Confer- 
ence — eight members of the Elgin Staff, 
looking and sounding almost profession- 
al under the able direction of Wil Nolen, 
fellow staff member and Conference 
music director. 

It was the initial appearance of what — 
for want of a better name — was listed 
on the program as the Staff Male Chorus. 

How did it happen that eight voices, 
all with some experience in choral sing- 
ing, evenly divided in ranges from low 
bass to high tenor, could be found on a 
national staff obviously chosen for 
abilities other than singing? Call it 
providential, if you like, but some Gener- 
al Board and staff members see in the staff 
chorus an opportunity to relate in new 
ways to the constituency they are em- 
ployed to serve. 

In casting about for a name for the 
chorus, one of the group, after some 



4 MESSENGER January 1973 



director, and Ken Carberry, volunteer 
assistant. 

Therapy for troubled people BVS 
training is not, Ron notes firmly. And 
neither is it education in specific job 
skills. It is a way to allow each unit 
member in only four weeks the kind of 
personal growth that will enhance his or 
her effectiveness and satisfaction. 

As other units have done, the 27 
members of BVS' 1 00th unit participat- 
ed in seminars, explored faith stances 
and attitudes, related a life-style of 
service to the concepts of nonviolence. 
Each volunteer spent a week on a prac- 
tice project which helps dispel notions 
of false glamor associated with being a 
volunteer. And because the training 
units are mobile, volunteers in the 
100th quickly learned flexibility, a trait 
that can enhance their on-project ex- 
periences. "Many programs are not ad- 
ministered the way white, middle-class 
persons are accustomed to," Chuck 
Boyer smiles. 

Increasingly, he indicates, project di- 



rectors are asking BVS to give them 
skilled volunteers. " 'Don't use us for a 
laboratory" is their plea." 

"The most valid generalization about 
volunteers is that they are diverse," 
coordinator Ron wrote in a brochure 
describing training opportunities. "Each 
training unit has its own personality 
and style of functioning. This diversity 
offers volunteers a difficult challenge as 
well as an exciting opportunity." 

In December 1948 this word to the 
Gospel Messenger came from one of 
the first volunteers in training at New 
Windsor, Md., Paul Cheeks: "The food 
is excellent and our group is growing 
successfully, although we are far from 
being ideal." 

A word on BVS at 25 comes from 
volunteer Tom Bross, recently returned 
from Poland (see Messenger, March 15, 
1972). "My abilities to contribute and 
react positively to different situations 
have increased immeasurably. ... In 
BVS I had to leave my personal labora- 
tory and confront a different world." 



hasty research in Old Testament chron- 
icles describing Hebrew temple worship, 
found several references to a guild of 
musicians known as the sons of Asaph. 
These men functioned as the temple 
singers and provided a "service of song" 
for all the major celebrations in the 
Jewish temple. 

Unlike the orginal sons of Asaph who 
were related primarily to temple worship, 
the staff chorus is composed of amateur 
singers who, along with their contribu- 
tion to music and worship experiences, 
are prepared to serve the Brotherhood in 
many different capacities. 

After its initial appearance at Cincin- 
nati, the staff chorus was in no mood to 
disband. They have recently been re- 
hearsing in preparation for at least four 
other scheduled appearances: Sebring, 
Fla., Jan. 26; the Roanoke, Va., area, 
Feb. 18; Harrisburg, Pa., March 18; 
Kansas-area churches, April 28. In addi- 
tion to accepting engagements on special 
area, district, or regional programs, the 
singers will be available for assignments 
related to staff responsibilities. 

Earle W. Fike Jr., executive secretary 



of the Parish Ministries Commission, and 
a member of the choral group, points 
out that the group provides new oppor- 
tunities for direct sharing between staff 
and the general membership; leadership 
for celebrative experiences; and response 
to specific needs within districts and 
congregations. 

The other members of the chorus are 
J. Bentley Peters, Ralph McFadden, 
Hubert Newcomer, Kent Naylor, and 
Matthew Meyer (all from Parish Min- 
istries Commission); Stewart Kauffman 
(stewardship enlistment), and Kenneth 
Morse (communication team). 

According to director Wil Nolen, the 
group is prepared to offer a variety of 
numbers including original materials cre- 
ated by members of the chorus. 

No long-range plans for the services of 
a staff chorus have been discussed, and 
in many respects its efforts are experi- 
mental. But for the present year, it will 
be open to additional invitations. 

Inquiries regarding future scheduling 
of the chorus should be addressed to 
Kent Naylor at the Church of the Breth- 
ren General Offices in Elgin. 



Uganda exiles: "We hope 
to get together someday" 

When Uganda president Idi Amin 
threatened some 45,000 Asian residents 
with incarceration in concentration 
camps unless they left the country, 
church-related agencies promised aid in 
resettling the exiles. Church World 
Service and the Church of the Brethren 
are participating in the resettlement of 
the 1,000 persons the US is admitting by 
sponsoring up to 20 individuals and/or 
families. 

Shortly after Amin's Nov. 8 deadline, 
eleven had found sponsors in Virginia, 
Kentucky, Illinois, and Maryland, 
though at least one family group of the 
eleven experienced delays in reaching 
their point of entry into this country. 

McKinley Coffman, director of centers 
for the Church of the Brethren and con- 
tact person at New Windsor, Md., for 
potential sponsors, reports that the refu- 
gees, mostly persons of Indian or Pak- 
istani ancestry, all speak English. In 
Uganda they were business and profes- 
sional people. 

Asian dominance for generations of 
Uganda's industry and commerce, in 
fact, is one reason Amin decreed expul- 
sion of Asians. 

Soldiers who supervised the mechanics 
of the exile spared no Asian dignity as 
they seized possessions from departing 
refugees. 

Aside from the shock of losing a 
homeland, a result of the expulsion order 
has been the separation of many es- 
caping families. 

Mushtagalia Ebrahimki, 22, now in 
Westminster, Md., having been spon- 
sored by the Westminster Church of the 
Brethren, is one who is experiencing sep- 
aration from his family. "My father 
brother, and a sister are in England, as 
they have United Kingdom citizenship, 
and I am here. We hope to get to- 
gether someday, as we have always been 
a close family." 

For Mr. Ebrahimki and the other 
Asians who left Uganda in the waning 
months of 1972, that hope may burn 
more brightly as international resettle- 
ment efforts by the Church of the Breth- 
ren and other agencies continue. 



January 1973 MESSENGER 5 



Brethren in Appalachia ask 
priority thrust, divestment 

An appeal to the Church of the Brethren 
General Board to make ministries in 
central Appalachia a program priority in 
1974-75 has been issued by the Brethren 
Appalachian Caucus. 

The recommendation ultimately seeks 
approval by Annual Conference of 
$100,000 in funds for Appalachian de- 
velopment work over the two-year period. 
The request was scheduled for considera- 
tion by the Goals and Budget Committee, 
along with projections from other pro- 
gram areas. 

In requesting aid the Brethren Appala- 
chian Caucus cited conditions affecting 
the poor in central Appalachia's 60 most 
economically depressed counties. The 
annual per capita income for the area is 
only half that of the national average. In 
some of the counties two thirds of the 
residents live in substandard housing; 50 
percent depend on public assistance. 

In a second statement the Caucus, 
meeting at Lake Junaluska, N.C., late in 
October, decried the effects of strip 
mining in Appalachia and requested the 
General Board and the Pension Board 
"to divest themselves of most of their 
securities in firms or utilities that strip- 
mine land and use strip mined minerals." 

But, the regional Brethren group went 
on, the Church of the Brethren should 
retain "a few securities" in strip mining 
connected companies "so that the church 
can bring witness to stockholders' meet- 
ings with the aim of changing company 
policy on strip mining." 

According to the Caucus, strip mining 
in Appalachia "is destroying the land and 
water and is causing untold suffering to 
people living in the stripped area." 

With the income from the divested 
stocks, the General Board should reinvest 
in securities working for "human devel- 
opment" and "ecological concerns," the 
Caucus recommended. 

In a third action, the Brethren Appala- 
chian Caucus asked the General Board 
to expand its present policy of setting 
aside four percent of its investment 
portfolio for community enterprise loans. 

The Caucus passed a resolution re- 
questing the board to loan a minimum of 
three percent additional investment 



monies for development loans in Central 
Appalacia with interest rates at four 
percent or less. 

"We realize the high risk nature of 
such investments and representatives of 
the Caucus will be glad to cooperate with 
the board in its efforts to locate in- 
digenous enterprises having strong 
chances of success," the group com- 
mented. 

At the two-day session, held at the 
outset of the annual meeting of the 
Commission on Religion in Appalachia, 
the Brethren Caucus selected a six-mem- 
ber steering committee and established 
organizational guidelines. 

M. Dwayne Yost, Manchester, Ky., 
was named chairman and Rebecca Swick 
of Surgoinsville, Tenn., was named sec- 
retary-treasurer. 

Other steering committee members 
are Georgia Ledford, Creekville, Ky., 
Julian Griggs and Ernest H. Walker, 
Berea, Ky., and Donald E. Rowe, 
Ellicott City, Md. 

Macon County house raising: 
A new style of vacation 

Don and Ruth Collier left their 137-acre 
grain farm in Mulliken, Mich., and drove 
700 miles to Macon County, N.C., to do 
a week of carpentry. 

Members of the Church of the Breth- 
ren, the Colliers had read a notice in 
Messenger, stating that "concerned 
churchmen and churchwomen" were 
needed to help build a new home for a 
low income family and repair housing for 
others in western North Carolina. 

"I am glad I came down," Mr. Collier 
said. "I never enjoyed a vacation like 
this one. Usually, I am thinking only 
about myself on vacation. But here, we 
have met new friends and are helping out 
someone in need." 

The Colliers joined with five other vol- 
unteer couples, mostly from North Caro- 
lina, who paid $15 each to work in a pro- 
gram sponsored by the Commission on 
Religion in Appalachia and the Macon 
Program for Progress. The house they 
erected is for a family of four, a single 
parent family who had waited three 
years to have their own home. 

Earl Holland, a local carpenter with 
the Macon Program for Progress, a com- 



munity action program directing the self- 
help work, was proud of the small band 
of church people working on this newest 
house. "Most groups come here to look 
and talk," he said. "This one came to 
work. 

"What they have done is unbelievable. 
Generally, it takes IVi months, since local 
people only can work on the houses in 
the evenings, to do what they have done 
in a week. Some of the women are doing 
a good job of sawing and nailing, too," 
the professional carpenter said. 

Virginia Miller, a church and commu- 
nity worker with the United Methodist 
Board of Missions and coordinator of 
CORA'S task force on social, political, 
and economic issues, appraised the one 
week's work by the middle-aged volun- 
teers. "This experience has given church 
people a legitimate reason to work with 
people in poverty. Most workshops in- 
volving middle class and poor people are 
all words. I think this work camp has 
demonstrated that learning comes by ex- 
perience." 




Don Collier, Macon County building site 

According to Harold E. Warstler, a 
Brethren who is executive director of the 
Macon Program for Progress, the new 
house with three bedrooms and a base- 
ment on a one-acre lot will cost $8,500 
— about one half the typical cost because 
it is a self-help venture. The Macon 
Program for Progress has supervised 
local self-help groups in raising 51 houses 
for low income families since 1968. 

The work camp from October 15-22 
was such "a good experience" for Don 
Collier of Michigan that he said he and 
his wife plan to return again next year. 



MESSENGER January 1973 



CORA urges broad reforms 
in nation's welfare system 

Reform of the nation's welfare system 
was urged by the Commission on Religion 
in Appalachia (CORA) in its annual 
meeting. In a number of areas of CORA 
ministries half the residents depend on 
welfare. 

"Almost everything is wrong with the 
present system and almost everybody is 
agreed that reform is long overdue," 
CORA commissioners said in a seven- 
page statement. 

Passed without dissenting vote and 
based on several years study, the resolu- 
tion did not spell out the details of wel- 
fare reform but did offer criteria for an 
"ethically acceptable" system. 

Emphasis should be placed "on in- 
centive, not compulsion," the commission 
said. Employment opportunities and job 
training should be realistic. "Need" 
should be the only test for eligibility. 
Benefits should be scaled to give families 
adequate levels of living. Federal 
standards of funding should be set to 
reduce discrimination. 

CORA commended "the action of 
legitimate welfare rights organizations 
that are striving to formulate and pro- 
mote decent programs of public 
assistance." 

Comprised of delegates from 17 de- 
nominations and several councils of 
churches in a 13-state area, CORA is 
considered as one of the most genuinely 
ecumenical service agencies in the coun- 
try. It includes Roman Catholic and a 
wide range of Protestant participants. Its 
1972 annual meeting occurred at Lake 
Junaluska, N.C., in October. 

For the first time, indigenous Appala- 
chians were elected to the CORA board. 

Representing the Church of the Breth- 
ren Appalachian Caucus on CORA are 
Irma Gall, Walker, Ky., Ralph E. 
Smeltzer, Washington, D.C., and Ronald 
K. Wine, Kingsport, Tenn. 

Begun in 1966, CORA provides seed 
money and helps to plan cooperatives, 
small industry and locally-based business 
in severely economically depressed areas. 
Its efforts toward self-determination 
involve the training of indigenous church 
leaders, particularly in West Virginia, 
Virginia, Teimessee and Kentucky. 



[UlDTldlSirDDDTlC 



GET YOUR OAR IN 



Help the nominating committee of Stand- 



ing Committee develop a_ ballot by selecting persons capable 
of carrying significant responsibilities in the life of the 
church. 

Your assistance is needed in order to enlarge the com- 
mittee's awareness of leadership potential in the church. 
Any person or group may suggest the name of one or more 
nominees after getting each person' s consent to have his or 
her name considered. 

There may well be more names suggested than will 
appear on the ballot. This should be explained to the per- 
sons whose names you submit. 

Send nominations by Feb . !_, 1973 , to: Annual Confer- 
ence Office, 1451 Dundee Avenue, Elgin, Illinois 60120, 
indicating the name of the person or group suggesting the 
names . 

OFFICES OPEN IN 1973 Moderator-elect , one person. 

General Board members , four elected district representa- 
tives (ineligible: any person from Atlantic-Northeast, 
Mid- Atlantic, Northern Indiana, Pacific Southwest, Shenan- 
doah, South/Central Indiana, Southeastern, Southern Penn- 
sylvania, West Marva, Western Pennsylvania, Virlina) ; four 
elected at-large representatives (eligibility: no more 
than one from a congregation or three at one time from one 
district, including a district representative; present mem- 
ber ineligible, Stanley Davis Jr.). Committee on Inter- 
church Relations , one person. Elector of Bethany Theo- 
logical Seminary , one representing laity; one representing 
ministry. Annual Conference Central Committee , one person. 

THE LAUNCHING OF A MOVEMENT . . . The launch telecast 
of Key 73 , beginning a continentwide movement of most 
Christian denominations to bring the message of Christ to 
all persons in North America, will be aired in nearly 
every community in the US and Canada on Jan. 6. "Faith 
in Action" will focus on the many different ways in which 
Christians witness for Christ in North America. Watch 
local tv logs for time and station. 



CONGREGATIONAL COLLAGE 



A new congregation in the 



Mid-Atlantic District, the Oakland Mills Uni ting Church , 
Columbia, Md., raises the total number of churches there 
to 61. The Uniting Church is recognized as a congregation 
by both the Church of the Brethren and the United Church 
of Christ. 

Members of smaller churches will gather Jan. 26-27 
at New Windsor, Md. , for a conference focused on the unique 
concerns of congregations with fewer than 100 attenders. 
Norman L. Harsh, coordinator of Shenandoah County Inter- 
church Planning Service and former rural pastor, along with 
David Rittenhouse, onetime missionary and West Virginia 
pastor, will provide leadership. 

In Middle Pennsylvania the District conference voted 
to recognize the Crossroads church as a separate congre- 
gation from the parent congregation. Clover Creek. 

January 1973 MESSENGER 7 



\u}\pdmt(B 



GENERAL BOARD GOAL SETTING 



Cross sections of members 



in one out of five congregations will have opportunity for 
assessing programs of the Church of the Brethren General 
Board and suggesting future thrusts. In addition, 15 "lis- 
tening conferences" will take place across the Brotherhood 
by early February. The soundings will help shape priorities 
in the General Board program for 1974 and 1975. 

Also issuing out of the General Board sessions Nov. 
10-13 were the following actions by commissions: 



PARISH MINISTRIES 



Cooperation with other denomina- 



tions was voted on two new curriculum plans for children, 
one a Children's Bible Series to be available in 1975, the 
second an Anabaptist-Believers' Church Series to be released 
in 1977. Demonstrations were offered of a video-cassette 
approach to teacher training, soon to be tested in nine 
Illinois congregations. Resource persons available to 
churches were announced in three areas: Tom Grahan , Goshen, 
Ind. , now working in race education through the Fund for 
the Americas; Mary Ann Hyl ton , Frederick, Md. , fieldworker 
in the arts in 1973; and T. Quentin and Helen Evans , who 
will engage in family education during a sabbatical from 
Manchester College next school year. 



WORLD MINISTRIES 



After extensive review of Ameri- 



can Indian ministries, the commission recommended funding 
be continued at a current level of nearly $50,000 a year. 
Commission goals adopted in 1970 were reassessed. Discus- 
sions centered on inquiries from Indiana Brethren on the 
adoption of Vietnamese orphans and on a Southern Ohio Dis- 
trict query on postwar development in Vietnam. A WMC ap- 
pointed committee will study the farm worker issue. 



GENERAL SERVICES 



Earnest support of the Lafiya 



medical ministries in Nigeria was revealed by the Steward- 
ship Enlistment Team. At 13 months to go. Brethren gifts 
and pledges totaled $230,000 out of a goal of $300,000. 
On Messenger, plans for a monthly publication and increased 
rates were confirmed, and a referral from the Atlantic 
Northeast District regarding lay participation and circu- 
lation trends was received. Categories of workers were ap- 
proved for mailing Agenda for Leaders beginning in January. 
Mennonite J.C. Wenger presented a paper to two commissions 
tracing the doctrinal emphases in Anabaptist teachings. 



OTHER ITEMS 



Directing the General Board and staff 



in a seminar on woman/man relationships was a team headed 
by United Church of Christ minister Peggy Way . Joining the 
board for the first time in ex-officio capacity were Beth- 
any Seminary administrators Paul M_. Robinson and Warren F. 
Groff , part of a reciprocal arrangement with the Bethany 
Board advised by Annual Conference. Appealing to the church 
to bring youth, parents, and grandparents into dialogue on 
peace and brotherhood was ^.R. Zigler . 

The General Board also wrestled with the delegation 
of authority, and voted to return to three meetings a year. 

8 MESSENGER January 1973 



ps©DS]D [r(Bp(n)\rt 



Death of a 

by Harold McCullough 



Bessie Smith spoke in flat tones, her face 
without expression. The Christians 
gathered around her nevertheless lis- 
ened in shocked sympathy as Bessie, 
without evident emotion, described the 
numbing horror of the victims of strip 
mining in Appalachia. 

Earlier in the day, our caravan of 
Volkswagen vans had labored through 
the constant dust of a coal-truck road, 
up the hairpin switchbacks of a south 
Virginia mountainside, until we stood 
where the giant bulldozers had recently 
finished cutting a beautiful mountain into 
a horribly scarred caricature of itself. 
It would have been difficult to climb the 
steep wooded slope before. Now, we 
walked along a flat ledge, 50 yards wide 
in places, with a vertical face nearly as 
high above us. Here the coal had been 
cut away and the mountain left to die. 

The overburden and waste rock were 
pushed down the steep mountain slope 
below us, disturbing the natural stability 
of the mountain. Huge crevices, big 
enough to step into, ran along the 
whole slope — deep beyond measure. 

Some day soon, a typical heavy 
mountain rain will sluice into these 
fractures and the mountain may collapse. 
They will call it a landslide and an "act 
of God" — if anyone even bothers to 
take note of the mountain's death. 

Five or six families live in the shadow 
of this mountain, with other cabins 
clustered further down the same "holler" 
(a mountain gorge), within potential 
reach of the two-ton slabs of ancient 
rock that will come rolling down the 
mountain's desecrated slope. When the 
mountain dies, it will not die alone. But 
we will likely never hear about it. It 
will be just another of many such local 
tragedies in Appalachia — the death of 
just one mountain of a thousand. 

We were a small group of concerned 
people gathered for a firsthand look at 
the life and problems of these people. 
United by our faith in Christ and joined 
in common concern for the people of 
"America's longest ghetto," we had been 



Mountain 



summoned by CORA. We came from 
several denominations to form a cross 
section of the church: a bishop, mission 
executives, laymen, and pastors. CORA 
is the Commission on Religion in Ap- 
palachia, a coalition of 17 major denom- 
inations joined in Christian concern for 
the people of our eastern mountains. 

Now, in a coal-mining town in south- 
east Kentucky, we were gathered in a 
hospital dining room for another in a 
series of interviews with local people. 
Bessie and her peers have endured so 
much tragedy that she seemed bored 
with it. She is but one of the spokes- 
persons for a large segment of the 
population that must rely on food stamps 
and other forms of welfare to exist. 
She spoke without emotion, but her 
words gave strong testimony to the in- 
dignation of having been deprived of 
the right to earn a living. Life would be 
easier for Bessie if she denied the dictates 
of her conscience and remained silent. 
She told us that, because she does speak 
out, every aspect of the "establishment" 
rises up against her and her peers in 
subtly powerful efforts to silence them. 

For example: Bessie related that she 
had been criticized by the welfare case 
worker for "attending too many anti-strip 
mining meetings and neglecting your 
nine children." The next welfare check 
failed to arrive. A certain form had not 
been received from Bessie. She said she 
had submitted it several days before but 
they "couldn't find it" and she was 
required to fill out a new one and wait 
several more days for it to be "processed" 
before welfare payments could be 
resumed. It is understandable why 
Bessie and others like her are now active 
in the local Welfare Rights Organization. 

Mart Shepherd, also in the group, de- 
scribed what happened to his beautiful lit- 
tle 80-acre farm on the mountainside. He 
owned the land and farmed it, as had his 
father before him. When the strip miners 
came with their bulldozers and trucks, 
they left all but one acre completely 
destroyed — and he said he has no legal 
recourse. Mart, like many others in the 
mountains, is the victim of a "broad 



form deed" executed in some distant 
past; under its terms, mining companies 
have purchased mineral rights for as 
little as 5c per acre. The terms of the 
deed specify that any and all minerals on 
the property may be removed by what- 
ever means the miners decide is most 
feasible. Today, that means stripping. 

It reminded us of the colonialism that 
suppressed and exploited the people of 
Africa in the last century. We were 
incredulous that anyone in this era and 
particularly in our country could have 
this kind of power to destroy the destiny 
of a whole people. But we soon had 
evidence that such power exists. 

Our meeting in the hospital was inter- 
rupted by a nervous assistant hospital 




administrator who said, "You people 
must leave the building immediately. We 
have just received a bomb threat!" 
It appeared that no one in the room 
really believed it, but we moved out of 
the building with quiet dispatch. Out- 
side, the police were waiting to command 
us, "We must ask you to get in your cars 
and get off the hospital grounds at 
once." While the local people meeting 
with us assured us that it was merely "a 
coincidence," we could not help but 
note that our little group represented a 
wide spectrum of national church bodies 
and potentially a powerful forum — 
and that no patients were evacuated. 

We adjourned to a Presbyterian 
church in a nearby town and continued 
our meeting far into the night. The 
women told of having moved onto 
mining sites to block the big machines 
with their bodies. They described how 
one bulldozer operator was fired on the 
spot when he refused to obey his fore- 
man's command to start up his machine 
and move its blade against the four 



women standing in front of it. When we 
asked the women why they, rather than 
their husbands, had taken such dan- 
gerous action, they replied simply, "We 
were afraid the men would be killed." 

As our caravan proceeded away from 
that place, we traveled on some public 
highways that were badly broken by the 
weight of the huge coal trucks. At one 
point, we drove for miles behind a 
14-wheel Mack until it approached a 
bridge posted "Load Limit 20 tons." 
We dared not venture onto the bridge, 
but stopped to watch it sag visibly be- 
neath the mammoth vehicle that must 
have weighed 20 tons empty, to say 
nothing of the tons of coal piled high in 
its huge box. 

At Blackey, Ky., Joe Begley is a dep- 
uty sheriff; he is also an active opponent 
of strip mining. Mr. Begley told of writ- 
ing citations for such violations — often 
on trucks without license plates — only 
to have every case thrown out of court. 

The people who are being subjected to 
this exploitation by certain American in- 
dustries and government agencies, look 
in vain to the church to become their 
advocate once again. We who have seen 
this desecration of the land and ached in 
our hearts for those whose heritage is 
thus being destroyed want the church to 
come alive in Christian concern for this 
hitherto unrecognized but most oppressed 
minority group in our society. Just as it 
did in Africa, the church can help end 
this exploitive colonialism. 

Though it is already much too late, we 
challenge the church to assume again its 
historic role in imitation of Christ as the 
advocate for Christian morality in righ- 
teous wrath against those segments of 
society, industry, and government that 
are so tacitly permitting the carnage of 
our land to continue unabated. 

There are a few faint signs of hope. 
Wilburn C. Campbell, Episcopal bishop 
of West Virginia, has taken a public stand 
for the abolishment of surface mining. 
Congress is finally considering seriously 
legislation that would forbid surface min- 
ing on any slope of more than 20 degrees. 

Meanwhile, the people of the region 
need help to recover their human dignity 
and their right of self-determination, and 
CORA is the action arm of our denomi- 
nations in Appalachia to help make it 
happen. D 



January 1973 MESSENGER 9 




Overconcern with 

the niceties of nomenclature 

may signal a loss 

of the guiding vision 



by DONALD F. DURNBAUGH 



What's in a Name? 



Some have recently proposed that the 
name of the Church of the Brethren 
should be changed, on the grounds that it 
is discriminatory to women. This raises 
the question of Brethren names. 

The Brethren have been known by a 
bewildering variety of names since their 
beginning in rural Germany in 1708. Be- 
cause of the nature of the early move- 
ment, no formal name was chosen. They 
intentionally withheld the identity of the 
first baptizer, to minimize the chance that 
they would be called after him. They 
were soon called Schwarzenau Baptists 
(because of the location) or New Bap- 
tists (to distinguish them from the 
Mennonites, whom they resembled). 
The dramatic form of baptism earned 
them the tag Doinpelaar or Tunclc- 
Tdufer — Dippers. 

In colonial Pennsylvania they were 
sometimes called Sunday Baptists to tell 
them apart from the Sabbatarian Ephrata 
Community (Seventh-Dayers). Others 
called them Tumblers or Tumpler. In 
their own publications they referred to 
themselves as the Baptist-minded 
(Taufgesinnten) or simply Brethren. By 
1 836 they preferred as an official title for 
legal documents Fraternity of German 
Baptists; this was changed in 1871 to 
German Baptist Brethren. 

Most outsiders knew them by the 
nickname Dunkers, an Anglicization of 
the German Tunker, coming from tunken 
— to immerse. The word Bunker was 
often corrupted to Dunkard. Morgan 
Edwards, an American Baptist historian 
writing in 1770 reported that they were 
"called Tunkers in derision, which is as 
much as 'sops," from tunlcen, to put a 
morsel in sauce; but as the term signifies 
dippers, they may rest content with their 
nickname." A later Baptist writer ( 1836) 
modified Edward's comment: "They are 
called Tunkers in derision, but as the 
term signifies Dippers they may rest con- 
tented with the nickname, since it is the 
fate of the Baptists in all countries to 
bear some cross or other." 

Brethren have ordinarily disliked the 
term Dunkard (with the exception of the 
splinter group led by B. E. Kesler who 



chose the name Dunkard Brethren in 
1926) . The Brethren pastor and histori- 
an George N. Falkenstein claimed that 
Dunkard would be used only by two 
classes of persons. "The first, those who 
are either too ignorant to know or do not 
care for the laws of language; and sec- 
ondly, by those who do know and want to 
use it for its true meaning of contempt." 
The term is often accepted today by 
writers on folk-life simply because of its 
common usage. 

Under the leadership of Dan West in 
the 1930s there was a revival of in-group 
reference to Dunker. He called for One 
Hundred Dunkers for Peace and Twenty 
Thousand Dunkers for Peace. Others 
pointed out that the names of other reli- 
gious groups, such as Quaker and Meth- 
odist, had also begun as terms of abuse 
but had become terms of respect. 

In 1908 the name was changed by con- 
ference action to the Church of the Breth- 
ren. The name Brethren Church, favored 
by some, had been taken by the "Pro- 
gressive" Brethren, followers of H. R. 
Holsinger who had been expelled by the 
Annual Conference of 1882. The present 
name has caused some problems, because 
of the confusion with such other denom- 
inations as the United Brethren, Moravi- 
an Brethren (known in England as the 
Church of the Brethren) , River Brethren, 
Plymouth Brethren, or Brethren in 
Christ. 

Probably most will prefer to use 
Church of the Brethren as a formal des- 
ignation and Dunker as the informal 
style. Dunkard is too colloquial and 
Tunker is an awkward Germanism. 

There is power in names, as advertis- 
ing men, politicians, and the writers of 
the Old Testament were aware. How- 
ever, the pages of history seem to reveal 
one point. Movements which are vital 
and active usually care very little for per- 
fect organization or appropriate names. 
They are too busy doing what needs to be 
done. They often accept proudly the 
terms of abuse outsiders place on them. 
Overconcern with the niceties of 
nomenclature is one sign of loss of the 
guiding vision. Q 



10 MESSENGER January 1973 



At last count CBS tabulated fifty-one million viewers 

watching each program of 
'M in the Family." The popularity 
and humor of the show spill over 
TVl^ t^^ i^CY\^ into presidential politics in the sale 

and Archie Bunker 



of Archie Bunker bumper stickers. 
Archie has captured tiie 
American imagination as our most 
beloved bigot. Make no mistake 
about it, that's the character created 




by RICHARD L. LANDRUM 



;tafci.asi*--~ ' j 



January 1973 MESSENGER 11 



by producer Norman Lear and portrayed 
by actor Carroll O'Connor: Archie 
Bunker, lovable bigot. 

What significance is there, if any, in 
the popularity of this tv show for the 
Christian faith? To consider "The Gos- 
pel and Archie Bunker" certainly implies 
significance. It suggests that there may 
be some good news for Archie Bunker, 
but the more subtle implication is that 
there may be some good news for us 
from God through Archie Bunker and 
his family. 

"For freedom Christ has set us free; 
stand fast therefore, and do not submit 
again to a yoke of slavery" (Gal. 5:1). 
This text from Paul to the churches in 
Galatia highlights a major Pauline 
theme of human freedom and bondage. 
This theme is basic to our faith, since all 
biblical theology is in large degree a 
theology of liberation. What are human 
freedom and bondage? 

Paul preached a message of God's 
acceptance of everyone without regard 
for varieties of background and experi- 
ence. This doctrine of God's grace to 
Jews and Gentiles by faith was his 
major theme among the Greeks, Asiatics, 
and Jews who populated the cities of 
Galatia to which he addressed his letter. 
But a small group of Jews, called Juda- 
izerl, were disrupting the churches by 
insisting that Gentiles must be circum- 
cised before they could be Christians. 

The symbol of bondage in Galatians 
is the Jewish rite of circumcision. Every 
male Jewish child was circumcised as the 
sign of his being a descendent of Abra- 
ham. Circumcision became the symbol 
of Jewish tradition and law. To make 
circumcision mandatory for Gentile 
Christians was a way of saying that 
Gentiles were unacceptable candidates 
for Christ's church unless they first 
became Jews. This was tantamount to 
making the Jewish law and experience 
the requisites for receiving God's love — 
a flagrant denial of the good news that, 
in Jesus Christ, God's love is for 
everyone. 

The Judaizers were saying as well that 
they themselves could not accept the 
Gentiles who would not become Jews. 
This denial of the power of love to 



transcend barriers and to create Christian 
community turned people against one 
another. 

Paul's letter explodes toward the 
Judaizers: "I wish that the people who 
are upsetting you would go all the way: 
let them go on and castrate themselves!" 
(Gal. 5:1, 2 TEV). Paul's raw outburst 
may bother our sensitivities, but it re- 
flects the deep feeling which was tearing 
people apart. 

Quickly Paul checks his anger, re- 
turning to his basic theme of true free- 
dom. We are free because God accepts 
us without regard for experience. It 
doesn't matter if one is a Jew or a Greek. 

But that freedom does not become a 
license for irresponsibility: "You shall 
love your neighbor as yourself." To ex- 
perience acceptance is to be freed to 
accept others. The discovery of freedom 
is to be loved by others. Freedom itself 
is to love others. Bondage is to be like 
the Judaizers, demanding that others be 
just like our experience has made us 
before accepting or loving them. 



T. 



Lhis good news of freedom as against 
bondage in Paul's letter has parallels 
with themes in "All in the Family." 

The bigoted Judaizers have their 
counterpart in Archie Bunker. Archie 
has difficulty accepting anybody whose 
experience and life-style are different. 
With Archie's hangups on sex, I doubt 
that he could talk openly about circum- 
cision, but the symbol of uncircumcision 
or unacceptability has its counterparts 
in black skin, southern European back- 
ground, liberal politics, non-Protestant 
affiliation, and long hair. Rather than 
the excision of the foreskin from the 
penis and a Jewish mentality as the 
requisites for acceptability, for Archie 
a short haircut becomes circumcision 
with an upper-lower or middle-class 
American mentality as the requisites for 
acceptance. 

Even as Archie cannot accept the un- 
circumcised, he also projects his bigotry 
on God, as did the ancient Judaizers who 
contended that God found Gentiles un- 
acceptable. Archie's reinforcement of 
his theology of rejection takes the form 



of an extremely white, middle-class 
Jesus who, in Archie's view, is the fore- 
runner of all that Archie believes about 
himself and others. In short, Jesus is a 
bigot, too. 

The source of Archie's bigotry is his 
inability to realize that every person 
can live only out of his or her own 
unique experience. Imposing his experi- 
ence on others, Archie reasons that if 
this is the way it is for him, then this 
is the way it must be for others. Our 
sin is that we are closed to other possi- 
bilities through love and openness to the 
other person's experiences. 

Occasionally Archie sees a glimpse of 
truth in someone else who is different, 
but his terrible pride causes him to 
rationalize in the most ridiculous man- 
ner. Though we laugh at his foolishness, 
in fact we are laughing at ourselves. 
For through the technique of political, 
ethnic, and religious humor producer 
Norman Lear pokes fun at the hangups 
spread through our shared American 
experience. In a recent article in World 
Magazine, Mollis Alpert comments that 
"All in the Family" gave new status to 
situation comedy and "caused network 
chiefs to revise their assumptions about 
the mental level of the viewing pub- 
lic. . . ." 

He goes on to say: "The show caused 
controversy, of course. There were 
those . . . who felt that Archie Bunker's 
flinging into millions of homes words 
like 'hebe,' 'spade,' and other ethnic slurs 
only inflamed prejudice rather than 
quelled it. Defenders of the show see it 
quite otherwise: They see a fresh breeze 
of realism flowing through the cloying 
air of the sitcom. They see it as an 
attack, through comedy, satire, and 
ridicule, on the mentality of the bigot." 

Through Archie Bunker God may be 
judging our bigotry even as he judged the 
bigotry of the Judaizers through Paul. 
By helping us laugh at ourselves, God 
eases the pain of his judgment through 
humor and urges us toward new free- 
dom to accept one another without 
demanding that we think alike, look 
alike, and act alike. 

We must note that Archie is indeed a 
lovable bigot, not a hateful bigot. 



12 MESSENGER January 1973 



There is something lovable in Archie — 
some warmth, some ability to grow 
through a little insight, some ability to 
love even with all his limitations. 
That, too, is a glimpse of ourselves in 
Archie. It is our longing to feel that we 
are lovable in spite of all our short- 
sighted and ill-gotten experiences and 
limitations. And the longing is fulfilled 
for Archie and us because God loves 
Archie Bunker and us without regard for 
our sins or our differences. God is not 
a Judaizer or a bigot of any variety. He 
dies on the cross in love in Jesus Christ 
for all the world. 

But this complete acceptance must not 
become the false freedom to continue in 
our bigotry. This freedom must become 
responsibility to love our neighbor. Love 
of neighbor assures true freedom in 
liberating us from the bondage of re- 
jecting and destroying one another and 
freeing us to live together. 

True freedom is the reality of the 
kingdom of God. It is possible that this 
kind of vision is at the heart of those 
who produce this new situation comedy. 
Even the name of the series seems to 
point toward that true freedom of living 
together in the kingdom of God: "All in 
the Family." 



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Who lives in this family under one 
roof? Archie, a narrow-minded but 
lovable bigot, breadwinner, husband, and 
father. Ediih, an unliberated yet happy 
and devoted wife, in spite of her un- 
believable naivete, Archie's favorite 
"Dingbat." Michael, a liberal-type son- 
in-law of Polish descent, whom Archie 
affectionately labels "Meathead." And 
finally Gloria, Archie's pretty, progressive 
daughter and Michael's liberated wife. 
What a glorious and ridiculous mix! 
Here are gaps of generation, point of 
view, background, politics, and religion; 
yet all live together. All are in the fam- 
ily. Could it be that this family is a 
microcosm of the bondage and freedom 
of American society, put together on 
television in the hope that we can live 
as one family in American society? 

My favorite show is the one in which 
on Edith's birthday they all go out to 
eat together. Archie leaves the party 
suddenly when he finds he has failed to 
mail an insurance premium. On the way, 
he gets stuck between floors on an 
office building elevator. He shares the 
elevator with a sophisticated, highly edu- 
cated black executive, a Puerto Rican 
janitor and his wife, who is just about 
to give birth to a baby, and an hysterical 



"God seeks for us 
a new and liberated 
world that we 
maybe All 
in the Family" 



woman. The situation is frantically 
funny. The punch lines jab out again 
and again at the inadequacy of Archie's 
attitudes about blacks, women, and sex. 

But in the end the baby is born. 
There is a celebration in the elevator be- 
tween people of vastly different experi- 
ences. And the elevator finally moves 
from between floors, loosing the occu- 
pants to pursue their lives with the 
strength of a newfound freedom discov- 
ered together on the elevator. Perhaps 
this elevator scene is another vignette of 
the new and liberated world that God 
seeks for us that we may be "All in the 
Family." This is when God's love for all 
frees all of us of every variety of racial, 
ethnic, social, and national experience to 
live together as one family under God. 
The bondage of Judaizers and bigots will 
then be ended. 

The gospel significance of the beloved 
bigot is that we love Archie Bunker 
because we see glimpses of ourselves and 
our sins in him. In loving Archie we 
affirm that we are lovable. We affirm our 
faith that God loves us, too. That love 
frees us from demanding that others be 
just like what our experience has made 
of us as the basis for acceptance. In 
freedom we discover a new experience 
together in which unlike neighbor loves 
unlike neighbor. Through laughter, in- 
sight, and change we grow from the 
bondage of bigotry to the freedom of life 
together, "All in the Family." 

Is it possible to find that freedom to- 
gether? I have laughed before with 
another in great joy because I thought 
the gospel was touching our lives through 
Archie Bunker, only to be disappointed. 
I found the other person and I were not 
both laughing at ourselves, nor for the 
same reasons. I found that the other 
person was laughing with Archie because 
he agreed with every bigoted line. It was 
not liberated laughter but vicious laugh- 
ter. The laughter of God's judgment 
does not always penetrate our pride to 
free us with love. The power of sin is 
real and terrible. 

So with Paul let us hold fast to our 
freedom in hope of being one day "AU 
in the Family" with our alienated broth- 
ers and sisters, n 

January 1973 MESSENGER 13 



Is that the one? Or that? It had been two years since they had received the photo. 
A nd no one knew for sure. Soon, though, Laurel had become very much a part of 



Cosmopolitan 
Family 




by Patricia M. Churchman 

The David G. Metzlers have one of the 
more cosmopolitan families in Virginia. 
To achieve this distinction they blend 
Kansas backgrounds with residence in 
Chicago, Boston, and, for Mr. Metzler, a 
summer in Switzerland while working 
on his doctoral dissertation, and a mix 
of two daughters of Oriental extraction 
and three sons. The sons are Dan, a 
Bridgewater College sophomore, Steven, 
a high school senior, and Burton, an 
eighth grader; the daughters. Laurel, 
11 , a fifth grader, from Hong Kong, 
and Suzanne, 7, a second grader, 
from Seoul, Korea. 

Asked whether they would 
recommend to others the adop- 
tion of Oriental children, the 
Metzlers exclaim, "Yes, very 
definitely." Elaborating a bit, 
Mrs. Metzler notes that, "Hav- 
ing been reared in the Church 
of the Brethren, we had been 
given the idea of service. We felt 
that this would be one very small 
way we could do something." She 
immediately followed that comment by 
saying, "But our girls have done much 
more for us than we for them." 

Now residing at Bridgewater where 
David is associate professor of philos- 



14 MESSENGER January 1973 



ophy and religion for Bridgewater Col- 
lege and Doris is an elementary school- 
teacher, the Metzlers first considered the 
question of adoption while they were 
living in Massachusetts. There David 
was a doctoral candidate in theology at 
the Boston University School of The- 
ology and pastor of a Congregational 
church near Boston. 

"We thought it would be nice to have 
a girl in the family," the parents and sons 
agreed. They decided on an Oriental 
child because there are so many left 
homeless through war. They also saw 
adoption as one answer to the problem 
of overpopulation. 

They applied to the International So- 
cial Service, which worked through a 
local agency in Boston, and specified 
race, sex, and age. The local agency did 
a home study on the family, and they 
were then matched with a prospective 
child in a Hong Kong orphanage. The 
Metzlers agreed immediately. "Natural 
parents don't get to see a picture of their 
baby beforehand," David laughed. 

The medical and legal forms are end- 
less, and, if the time limit is exceeded for 
some reason, the whole procedure on 
the other end has to be started over 
again. The process, taking about two 
years, requires a great deal of patience 
and is not without expense. There are 
cablegrams, lawyers' fees, examinations, 
and transportation costs. 

Mrs. Metzler recalled the excitement 
of their first trip to New York to meet 
the plane after numerous delays had 
postponed Laurel's arrival six months 
beyond the anticipated time. There were 
the conversations with the other adopting 
parents, all eagerly awaiting the plane, 
bringing a new member to each family, 
and then the final moment when the chil- 
dren were brought off the plane — 
frightened, exhausted, sedated for the 
rigors of the flight. 

"Is that the one?" or "that one?" It 
had been two years since they had re- 
ceived the photo and no one was sure. 
They were finally matched up with their 
child, and then began the long drive back 
to Massachusetts with tiny three-year- 
old Yee Wan, or Beautiful Cloud, asleep 
on her new mother's lap. 

"She was tiny at first," Mrs. Metzler 
said, "but she is the healthiest one of all. 
When we were all sick with the Asian 



flu, everybody was down except Laurel." 

Laurel had been in the family for sev- 
eral years when her older brothers de- 
cided she needed a sister. The wheels 
were once again set in motion and it 
resulted in the arrival of Hyun Sook 
from an orphanage in Seoul, Korea. The 
name Suzanne Elise had been carefully 
selected to meet with the approval of all 
six members of the family. 

Once more the family traveled to New 
York, this time from Bridgewater, but 
this time they could reassure parents 
waiting for their first adoptee, having 
been through it all once before. 

Were there any major problems in ad- 
justment? Mrs. Metzler thinks not. 
She commented, "You can't understand 
what a baby is telling you, but you soon 
learn what he wants. The girls very 
quickly made their wants and needs 
known." 

Laurel hadn't learned any Chinese, so 
her first language was English. Suzanne 
spoke Korean and could sing Korean 
songs, which the family has preserved on 
tape. 

Seven-year-old Suzanne was crochet- 
ing a scarf the other day. Her mother 
laughed when she recalled that Suzanne, 
soon after her arrival, had made motions 
with her hands indicating, they thought, 
that she wanted to knit. So Mrs. Metzler 
had purchased wool and needles, but 
discovered from additional motions that 
Suzarme wanted to crochet. "Her grand- 
mother, whom we visited this past sum- 
mer in Kansas, can help her with her 
crocheting, but I never learned how," 
Mrs. Metzler said. 

Both girls are doing well in school. 
Does it help to have a mother who is a 
teacher? Mrs. Metzler didn't seem to 
think so, but did say she had helped 
them both, especially with their reading. 
In calling their attention to the pronun- 
ciation and meaning of words, and in 
providing for their needs and interests, 
the help is expressed in an informal day- 
to-day interest and motherly concern that 
shows in the contentment on Laurel's 
face and in Suzanne's sparkle and giggle. 

Mrs. Metzler observed that both girls, 
perhaps from their orphanage back- 
grounds, enjoyed being around other 
people. She did take two weeks off from 
teaching to help Suzanne in her initial ad- 
justment, and a regular babysitter, whom 



she came to know well, also helped. 
But, in response to the theory that a 
mother should stay home to be with the 
young child for the child's sake, she said, 
"Being at home by yourself, with one 
other person, can be pretty lonely, es- 
pecially when they've been used to 
having so many people around." Per- 
haps that is part of the reason that the 
adjustment, which included a month of 
kindergarten with children whose lan- 
guage she was only beginning to under- 
stand, was an enjoyable rather than a 
frightening experience for Suzanne. 

Citizenship for Laurel came about two 
years ago in special ceremonies on the 
4th of July at Monticello, Thomas 
Jefferson's home. Final adoption was a 
formality, at the courthouse, but to the 
family it was a special occasion, and 




Left to right, the Metzler family: 
Suzanne, Steve, Laurel, Burton, and Dan 

they were all present and wearing their 
best clothes. The judge, when he realized 
the importance they attached to it, came 
out of his chambers and shook hands 
warmly all around. 

The Metzlers admitted that they were 
initially inclined to call as little attention 
as possible to the girls' unique situation. 
"But we were probably being overly 
cautious," Mr. Metzler said. "The family 
seems to be considered special in the 
community and receives interest and 
courtesy it might not get otherwise." 
They also hope that knowledge of their 
situation might encourage others to 
consider taking the same step. D 

January 1973 MESSENGER IS 



Week of Prayer for Christian Unity. January 18-25 



X 



e request "Lord, teach us to pray" — 
the theme of the 1973 Week of Prayer 
for Christian Unity — is directly related 
to the origin and growth of the search for 
Christian unity itself. For, since its 
genesis early in this century to its present 
manifestation as a worldwide observance, 
this week of prayer has arisen from and 
depended upon the willingness of Chris- 
tians to seek prayerfully the will of their 
Lord and to follow it. Christians find 
themselves repeating this request again 
and again. 

Jesus' hope for the unity of his follow- 
ers is well known; his prayer, as recorded 
in John 17, is and has been one of the 
moving forces of the ecumenical move- 
ment, compelling those who would be his 
disciples to a lifelong search for unity 
and corrununity with one another. This 
community is both a means and an end 
— he prayed "that they may be one even 
as we are one ... so that the world may 
know that thou hast sent me." And 
Jesus prayed this prayer in the hour 
when, by his cross, he was to draw all 
people to himself. 

When the disciples saw the Master at 
prayer, they slowly realized that his in- 
timate communion with his Father was 
central to his life (Luke 10:22). What- 
ever he said and did was given meaning 
from his oneness with the Father. 

Prayer for Christian unity has been one 
of the vital factors in bringing about the 
startling ecumenical developments of the 
twentieth century. That is to say, the 
disciples' request, "Lord, teach us to 
pray," has become the request of count- 
less Christians as they consider how their 
obedience might best be manifested. 
And, as Jesus responded to that first re- 
quest by praying what has become the 
Lord's Prayer, so his prayer for the one- 
ness of his followers serves as a model 
for us who wish to pray and act accord- 



ing to his will regarding unity. It is this 
same prayer for unity which the Spirit 
calls forth among his followers, "for we 
do not know how to pray as we ought." 
Consider his prayer: 

I pray that they may all be one 

It is the hope, prayer, and the will of 
the Lord that his followers be together in 
unity. Our generation has reminded us 
that this unity does not imply uniformity 
— on the contrary, it is a unity made pos- 
sible and meaningful only as each brings 
his gifts, experience, insight, and ethos 
into the larger entity. It is not that we as 
persons lose our individuality in a larger 
communal whole, but rather that each 
becomes a new creation as he contributes 
to and in turn is integrated into, the Body 
of Christ, a body which is more than the 
sum of its parts. 

even as we are one 

The mystery of Christ's oneness with 
the Father is too great for us to compre- 
hend. But we do know that Jesus as- 
sumed a complete unity between himself 
and God (I and the Father are one) and 
that he compared this oneness to that of 
the Christian community. This is a unity 
in which one can speak for another, in 
which there is agreement and not strife 
(Paul exhorts the saints to be of one spirit 
and one mind, Phil. 1:27), where there 
is identity of purpose and an absence of 
dissension (1 Cor.l:10). 

so that the world may know 
that Thou hast sent me 

The unity of Jesus with the Father was 
to be accepted by faith. But in his prayer, 
Jesus appealed for the unity of his fol- 
lowers in the context of a mission impera- 
tive — they were to be unified in order 
that the world might observe and know 
and believe! Although a spiritual basis 



LORD 

TeachUs to Pray 



by Gerald E Moede 



underlies this unity, some kind of visible 
oneness is also certainly included, if the 
world is to draw any conclusions from it. 

Underlying and making possible Chris- 
tian unity is Jesus' fervent prayer. It is 
his will that the Christian community be 
visibly unified for the sake of the world. 
In this respect Christ has taught us how 
to pray for unity too. 

The Lord has indeed taught us how 
we are to pray in communion with God. 
Although individual and growing com- 
mon prayer has been basic to the growth 
of Christian unity in this century, there 
is an action element in prayer which 
should also not be neglected. The matter 
of response may not be omitted; after 
having communed with the Father, after 
having received insight into his will, 
obedience in work is required. 

Part of the difficulty now being experi- 
enced in the churches in the ecumenical 
movement is attributable to the fact that 
our experiences of unity have already 
transcended and gone on ahead of the 
theological vessels we have available to 
understand them. 

And so various conceptions of unity 
abound in the churches; these concepts 
result in different models of oneness. 
There is need for us now to consider seri- 
ously together how these varying expres- 
sions of our oneness in Christ can be re- 
lated to one another in an obedient and 
fruitful fashion. The prayer of the Lord 
has impelled us to growing unity, but we 
have not yet learned (or agreed) how to 
express this unity in accordance with his 
wish. Thus there is an urgent need for 
prayer for guidance as to how we should 
seek, live and demonstrate our unity in 
the world. 

This brings us to the final question — 
for whose sake is the church to be one? 
The church is not an end in itself; its 
unity is unmistakably intended to serve 
as a sign to the world, as a sign of what 
oneness and community can mean, and 
as a sign of the intended unity of human- 
kind as well. Persons were created for 
fellowship with God and with each other. 
The unity of the people of God, how- 
ever imperfect it is, either validates the 
claim of the church or calls it into 
question in the eyes of the world. 

He has willed, and created the possibil- 
ity of, our being one. The response is 
ours to make. Lord, teach us to pray! n 



16 MESSENGER January 1973 



persecution continuum 

So — I've gone to prison for my beliefs. 
For a pretty long time 
I'll be surrounded by steel, 

concrete, 



poems 

.from 
prison 



noise, 




loneliness 




It's not going to be easy, 




but somehow 




I can't feel extremely persecuted. 




I guess on the Persecution Continuum 




I see myself somewhere in the 




middle 




with the 


and the 


warmakers 


dead children 


on one end 


on the other 



a prayer 



There are times I could shout a curse 

upon the hurt and pain of being here, 

less than free because I would not be 

less than human. But in those times 

I stop and offer instead a prayer 

for the lives of those who are daily murdered 

as they plant their rice 

as they nurse their children 

as they sleep. 

It is always the same prayer, the only one within me 

which can speak to the meaning of their lives. 

It comes by itself, rising on its own wings 

from deeper inside me than I know how to reach — 

a silent sorrow. 




by Bob Gross 



January 1973 MESSENGER 17 



a cookie in the Baltimore jail 

I have a cookie 

up on the shelf above my bunk. 
I saved it from lunch. 



It's one of the more important cookies in my life. 
(Though probably not rivaling 
the one that long ago had to lie 
unmolested for half an hour 
until I had finished my nap.) 

But this one's important . . . 

. . . because I can eat it anytime I want, 
(we're fed three times a day 
on metal trays, no seconds) 

. . . because it's sugary and crunchy 

(the bars are cold, light green, and very hard) 

. . . and because no one can take it away. 
(A prisoner has no rights — all he once 
knew as rights become privileges, 
subject to suspension at any time.) 

I guess I'm 

not quite as acclimated to jail life 

as I thought — 

cookies didn't used to be 

so important. 



Saturday morning in spring 

Why this restless discontent I feel today 
As on my green-draped bunk I lay? 
Within my left hand's reach are books I love 
And a half-written letter lies above. 
Waiting to be taken up by me. 
Yet inadequate these all seem to be 
to meet the need I'm feeling now. 
What I lack is not in them somehow. 




celebration /struggle 

We are called to celebrate . . . 
. . . not so much what is 

as what can be 
. . . not so much who we are 

as who we hope to become 
. . . not so much what we see around us 
as what we sometimes glimpse 
when we look within each other 

and within ourselves. 

And we are called to struggle 

to make real this vision we share. 

Our celebration is our struggle 
Our struggle is our celebration. 



Outside my bar-crossed window stands a tree 

Whose wind-tossed blossoms seem alive to me. 

So much like flutt'ring butterflies they look. 

(The kind that often gather near a brook.) 

Such brooks must wind their ways near here I know, 

Bedecked with butterflies and swirling slow. 

I think this morning's restlessness would cease 

If I could walk by streams and share their peace. 



18 MESSENGER January 1973 



The Church of the Brethren is 

on record as being anti-war. But this must not be interpreted to mean 

the church is anti-military. It can provide a common roof 

under which we may all be brought together. 

Serving 
God and Country 

by John F Ebersole 



Can a person serve God, as a member 
of the Church of the Brethren, and 
also serve his country, as a member of 
the armed forces? 

Obviously, as a career military officer 
and Vietnam veteran, I believe the an- 
swer is yes. But it is not without para- 
dox, as some of my fellow officers ex- 
pressed when they learned I was a 
member of one of the historic peace 
churches. 

Our church has issued a position 
statement supporting the principle of 
freedom of conscience. It has stated 
that it respects the right of individual 
conscience within its membership and 
accepts the entire New Testament as its 
rule of faith. The church seeks to lead 
us to comprehend and accept for our- 
selves the mind of Christ as the guide 
for our convictions and conduct. In 
support of this, the church has extend- 
ed an open hand to those of us who 
have chosen a life of military service. 
It has pledged its support and contin- 
uing fellowship to all members who 
face conscription. The church recogniz- 
es that some do feel obligated to render 
full military service and it respects all 
who make such a decision. 

The church also extends its fellow- 
ship and support of course to those 
who have chosen conscientious objec- 
tion and alternate service, this being in 
keeping with the church's teachings and 
historic position. More recently, it has 
also pledged support to those who have 
chosen the position of draft resistance, 
that is, of not registering with the Se- 



lective Service System even for classifica- 
tion as a conscientious objector. 

There is a wide gulf separating these 
three groups — each, as a Christian, 
sees himself as being in the service of 
God; and each in his own way sees 
himself working to serve his country. 
The serviceman defends his country in 
time of war and works to preserve 
peace at other times. The conscientious 
objector serves our nation through his 
humanitarian alternate service. The 
noncooperator also serves, though many 
will deny it, by focusing attention on 
the issue of war and by witnessing for 
peace. 

Each of these groups has peace as its 
goal. Their methods for attaining it, we 
know, are often in direct opposition. 
The conflict this has created will un- 
doubtedly continue — conflict which in 
the past few years has divided our na- 
tion and even our church. Even now 
the controversy continues. For example 
one member of the church who has 
chosen noncooperation has stated: 

"I want to emphasize, before I am 
dismissed as an anarchist, that I am not 
advocating a complete breakdown or 
overthrow of all government. In fact, it 
is precisely because anarchy is not my 
creed that I speak here. Regardless of 
the alienation I feel through being 
treated as a criminal in my own land, I 
am one of the people in this state and 
cannot remain silent while my govern- 
ment misuses its power. 

"I have broken this law because my 
Christian responsibility calls me tO' 



disobey any law that is not founded 
upon the higher law that we know in 
Christ. The conscription law does not 
uplift human personality; it forces men 
in the prime of their youth to be 
trained to kill and into jobs or school 
they don't want. I have broken this 
law to call us all into judgment on the 
issue of war and forced killing in a na- 
tion that says it's for peace, on the 
issue of conscription in a nation that 
says it's for free will and democracy, 
on the issue of obedience to God in a 
nation that claims to be Christian. 

"I am not an anarchist, but my ulti- 
mate allegiance is not to this govern- 
ment or to any other human institution. 
Rather, as one who believes in the 
power of the message of Jesus Christ, I 
am obedient to a higher law that stands 
in judgment and fulfills man's law." 
( From testimony by Brother Alan 
Jennings at his June 14, 1971, trial in 
Chicago.) 

Another member has taken a differ- 
ent stand: "I am shocked and horrified 
at the traitorous attitude of the Breth- 
ren Church toward our government. 
This country has been good to the 
Brethren. It granted them exemption 
from military combat. While other 
families were rent with grief and broken 
with sorrow due to the death of loved 
ones fighting to preserve this nation in 
which the Brethren lived. Brethren fam- 
ilies remained intact, with their loved 
ones carrying on their businesses in 
safety and amassing wealth. 

"And then, to show their 'apprecia- 



Januaiy 197-i MESSENGER 19 



tion' for this, the Brethren have lined 
up on the side of the enemy who pro- 
hibits private initiative and destroys the 
freedom of the individual and the dig- 
nity of man! The Brethren's minds have 
been closed and their eyes have been 
blinded to the fact that the enemy is 
out to destroy every good thing for 
which the Brethren have stood, and the 
Brethren Church too! 

"The Brethren have vigorously con- 
demned any killing and atrocities by US 
armed forces, yet nowhere in the edi- 
torial policy of Messenger do we find 
condemnation of the Communist North 
Vietnamese for their killing and much 
more atrocities, or of the Communist 
Russians who enslaved the freedom- 
loving peoples on their borders. . . . 

"Although I have seen this traitorous 
trend growing, I never thought that the 
moderator-elect of the Brethren Church 
and more than 300 of its ministers and 
members would betray two of the 
cardinal principles of Christianity (non- 
violence and obedience to law) by lin- 
ing up on the side of criminals and 
conspirators (the infamous Harrisburg 
8, one of whom is already serving a 
prison term for the destruction of US 
government property), and that 
Messenger would glorify treason!" 
(Brother Joseph D. Saylor's letter as 
printed in October 1, 1972, issue of 
Messenger.) 

It is not necessary that we agree 
with either of these positions to see that 
we have two members who are very far 
apart in their views. Both feel strongly 
that their view is right. This brings to 
mind a parable in an Orson Wells film 
short which I would like to share in 
part with you. It is entitled 'Ts It Al- 
ways Right to Be Right?" 

"Once there was a land where — 

" 'EVERYONE WAS RIGHT, AND 
THEY KNEW IT AND WERE 
PROUD OF IT! 

"... And the gap grew wider, until 
the day came when all activity stopped. 
Each group stood in its solitary right- 
ness, glaring with proud eyes at those 
too blind to see their truth. Determined 
to maintain their position at all costs 
(for this is the responsibility of being 
right). No one traveled across the 
giant gap. 

"No one talked to those on the other 

20 MESSENGER January 1973 



side. No one listened. The quality of life 
declined and became grim. Then, one 
day, a strange new sound was heard 
in the land. Someone said, 

" T may be wrong.' 

"At first, the people were shocked 
that anyone could be so weak and so 
confused. Then another voice said, 

" 'You may be right.' 

"The people burst into laughter to 
hear anyone so indecisive and soft. But 
the voice persisted and some began to 
listen. They began to listen to opposing 
and even 'wrong' views. As they lis- 
tened, they discovered common beliefs 
they had not known before. They even 
began to see signs of humanity and 
noble purpose in those whom they once 
only knew as adversaries. Here and 
there, men expressed their common de- 
sires in deeds and bright examples of 
joint action were seen in the land. 
With each new effort, men's faith in 
one another grew . . . and their faith 
in the future . . . and their ability to 
shape their own destiny. 

"In this land, men had learned that 
the search for truth is never over, that 
the challenge is always the same . . . 
to stop fighting long enough to listen 
... to learn ... to try new approach- 
es ... to seek and test new relation- 
ships . . . and to keep at a task that 
never ends." 

The Church of the Brethren, by its 



(.6 



If we are to 
resolve our differences, the 
church must stand firm in 
its resolve to respect all 
whose consciences have 
dictated differing positions. 



actions of extending fellowship to ca- 
reer military and draft resister alike, is 
in a unique position to bring these 
groups together, just as it occurred in 
the parable. 

This local church, Woodbridge, is in 
a particularly good position to promote 
better understanding as its ministry 
reaches out to the large military com- 
munity which surrounds it. If we are to 
further the cause of lasting peace, we 
must not isolate ourselves from those 
whose beliefs in the past have differed. 
Instead, we must seek out new mem- 
bers from all of the elements within 
our community and welcome them to 
our fellowship. 

While it may not be needed here, I 
feel that I must issue a word of caution 




to the church as a whole. The Church 
of the Brethren is on record as being 
anti-war in its beliefs, but this must not 
be interpreted as meaning that the 
church is anti-military. The temptation 
is strong today to turn against the mili- 
tary, particularly the career military. 
This has come about for a number of 
reasons: There have been three decades 
of war, the helping of other countries 
without thanks, the Vietnam tragedy; 
there have been atrocities; there are the 
problems of drugs, taxes, waste in pro- 
curement and deceit; in government 
there is the unfairness of the draft and 
I many more things. 

At the root of many of these, 
though, is a civilian government. A 
government that Brethren and other 
Christians will have to become more 
active in if changes are to occur. 
Changes that will result in lasting 
peace. For after all, the military is a 
force to be used for good or ill as de- 
termined by the people and their gov- 
ernment. The military is a force of 
men and women who for the most part 
are Christians whose spiritual needs 
cannot be neglected by the church, that 
is if the church hopes to have an influ- 
ence with them in the area of main- 
taining peace. 

Many of the writings in the Messen- 
ger, some of the speeches at Annual 
Conference this past summer, and cer- 
tain actions by the General Board may 
all be seen as actions designed to 
alienate the military membership of this 
church in favor of the other elements 
we have discussed. I sincerely hope that 
this is not the case. If we are to re- 
solve our diff'erences as a nation and as 
members of the church, even after the 
end of this endless war, the church 
must stand firm in its resolve to resp>ect 
all whose consciences have dictated 
differing positions on this vital issue. 
By providing a common roof, under 
which we may all be brought together 
again, the church too is serving both 
God and country. 

In closing, here are lines from Henry 
David Thoreau's Walden: 

"If a man does not keep pace with 
his companions, perhaps it is because 
he hears a different drummer. Let him 
step to the music which he hears, 
however measured or far away." D 



The Health 
of the Canadian Brethren 



In October 1968 the Church of the 
Brethren in Canada joined with United 
Church of Canada, the first denomina- 
tion in Western Canada to do so. For 
an update on developments, Glenn M. 
Harmon, pastor in Canada for nine 
years, filed the following report with 
Messenger: 

On the occasion of our fourth anni- 
versary, our parents, the Church of the 
Brethren in the USA, may wish to hear 
of our health and welfare. A newly 
married woman owes much to her par- 
ents and should keep in touch. She 
inherited her disposition, her attitude 
toward life, her looks, health, and en- 
dowment from her parents. We, the 
Brethren in Canada, are grateful to 
our American ancestors who, early in 
the 20th century, established the Church 
of the Brethren in Saskatchewan and 
Southern Alberta. These pioneers, the 
leadership furnished by the mother 
church, program materials (some of 
which we still use), and financial help at 
times are gratefully remembered. 

But, Mother and Dad, we are grown 
now and on our own. None of our mem- 
bers are Americans; we are Canadian in 
every sense of the word. Four years ago 
you gave your blessings as we married 
a Canadian — remember, we united with 
the United Church of Canada. We just 
want to report the blessings these four 
years have brought us. 

Before that time we were two small, 
struggling congregations wondering what 
would become of us. At that time the 
Arrowwood congregation became a 
working part of the United Church 
located in the same block. Members 
of both congregations there have re- 
ported, "That was the best thing that 
ever happened to our church." At Ir- 
ricana, the church which is rural has 
become "the church" in a large area. 
Two small United Church fellowships 
have disbanded and many of the mem- 
bers from both have become working 
members in our church. This made us 
much stronger and capable of standing 
alone and looking ahead. In attendance, 
finances, and influence in the community, 
we hold our heads up and minister to a 
large area. We are happy in serving our 
community in a new way. 



Have no fears about what we "had to 
give up." From the beginning we were 
assured that the beliefs and practices of 
the Church of the Brethren would be wel- 
comed in the United Church. What light 
and leaven we may have had has now 
had the opportunity to be working, not in 
two isolated communities, but in the 
Foothills Presbytery (like a Brethren 
district), and in the Alberta Conference. 

In camp this year we served 108 
campers with some 100 others being in 
programs there. This was in addition to 
the leaders and counselors which all 
came from the churches in the presby- 
tery. We have every reason to believe 
our camping program will continue to 
expand. 

What do the members think? From 
the beginning of talks there was unity in 
the district board; the decision by that 
body to unite was unanimous. Possibly 
there were members who felt, "What 
else can we do?" But the transfer was 
made without losing a single member. 
Since uniting, members of both former 
Brethren congregations and the United 
Church in Arrowwood have felt as an 
Arrowwood deacon expressed, "Glenn, 
it's working out far better than I ever 
dreamed!" Don Beagle of Arrowwood 
told me at camp, "You know, I've been 
thinking how foolish for small commu- 
nities like ours to try to support four 
churches when really it's so much more 
Christian to have only two." 



L 



Ln May the Anglican, Christian (Dis- 
ciples) , and United churches in Canada 
declared a Church Union Sunday. Fol- 
lowing the message at Irricana an oppor- 
tunity for conversation was given. A 
former Brethren deacon spoke up, "It 
seems to me that if the officials of these 
churches would get out to churches like 
ours and see what church union means 
they wouldn't take so long. It surely 
works here!" I believe the former Breth- 
ren, Anglican, Lutheran, and United 
Church people all feel the same. 

On this anniversary we are happy we 
got together and that we are an integral 
part of the church in Canada. We are 
healthy, happy, and alive. We face the 
future hopefully. 



January 1973 MESSENGER 21 



Is Life 

Worth 
Living? 

The Inquiry of the 
Book of Ecclesiastes 
Discussed 

by Floyd E. Mallott 

This book by the late Floyd 
Mallott, Professor of Church 
History at Bethany Theological 
Seminary from 1928-1962, was 
born out of the maturity of his 
life and thought and his many 
years of teaching the Bible to 
seminarians. It is a commentary 
on Ecclesiastes and speaks di- 
rectly to the mood of the 20th 
century. The book is a human- 
ist's search for the goal of Hving. 
Dr. Mallott is reaHstic, rigidly an- 
alytic, scientific, and unham- 
pered by inherited religious 
views. He wrote the book to an- 
swer one question — Is life worth 
living, and if so, what is its chief 
good? 

$4.25 plus 35c postage 



Please send copies of IS 

LIFE WORTH LIVING? at 
$4.60 each including postage. 

Name .^ 

Address 

City ___^ 

State Zip 

The Brethren Press 
1451 Dundee Ave. 
Elgin, 111. 60120 

22 MESSENGER January 1973 



h\®\r(B D ©'SsDiid] 



A Peace Church? 



by GALEN T. LEHMAN 

Along with the Quakers and the Men- 
nonites, we are known as an historic 
peace church. But I wonder if we still 
deserve to be known as a peace church. 
Might it be that we are simply riding on 
our reputation? 

Consider some contrary evidence: 

1 . Most Brethren youth who were 
drafted accepted combatant service. 

2. All too many Brethren are apolo- 
getic regarding opposition to war, and 
soft pedal our church's peace stance. 

3. Too few Brethren are willing to 
sacrifice economic advantage to maintain 
a consistent peace position. After listen- 
ing to numerous Brethren express them- 
selves on employment or investments in 
defense industries, for example, one won- 
ders how many Brethren would gladly 
support a substantial reduction in our 
military budget, especially if it might 
lead to an economic recession. 

4. Many pastors feel that they are not 
quite free to preach their convictions re- 
garding involvement in war because such 
sermons challenge support of the mili- 
tary and the views of politicians many 
members admire. 

5. It is difficult to discover any basic 
differences between Brethren and other 
Protestant denominations regarding war 
and peace. 

6. A comparatively small percent of 
Brethren protest the war in Vietnam by 
letter, telephone, telegram, or personal 
contact with Congressmen. 

7. Few of our Brethren can explain 
clearly why we are reputed to be a peace 
church or what scriptural basis leads us 
to take a peace position. 

8. Many Brethren are not ready to be 
classed as unpatriotic, queer, or ignorant 
by espousing a view publicly that runs 
counter to the prevalent and popular 
view in their community. They hesitate 
to be considered "fools for Christ's sake." 

9. There was a widespread negative 
reaction to the 1971 Annual Conference 
statement which affirmed our willingness 
to support members who because of con- 
science refuse to cooperate with the mili- 
tary, and thus are unwilling to participate 
in alternative service. 



Fortunately some encouraging signs 
indicate deep peace convictions and sup- 
port for a strong peace stance by our 
church. 

1 . Organized peace groups have sprung 
up to provide support and fellowship, to 
develop action programs, and to pub- 
lish literature. 

2. Our church has consistently taken a 
strong peace position in its Annual Con- 
ference pronouncements, especially since 
World War II. 

3. There has been much discussion on 
peace among our youth at youth confer- 
ences and in camping programs. 

4. Many of our youth have not hesi- 
tated to stand up and be counted at An- 
nual Conference, in ecumenical groups, 
and in peace marches. .Some have gone 
to prison for conscience' sake. 

5. One of our Brethren colleges estab- 
lished a department of peace studies ap- 



Renaming 



by TED WHITACRE 

Church of Christian Peacemakers. I am 
suggesting this as the new name for our 
denomination for five reasons. 

1 . The Holy Spirit may have given it 
to the church through me. I don't know. 
If it is of Satan, it is one of his/her many 
lures I find so attractive. Anyway, the 
idea shall be known just as Jesus said: 
true prophets are known — by their 
fruits. So, I'm planting the idea hoping 
it will bear fruit. 

2. The name "peacemakers" is more 
appropriate for us than Brethren. I be- 
lieve the agape love I have received from 
persons was given to me not because I 
was a member of a particular church, but 
extended because persons want peace. 
They yearn for peace, in my soul and 
theirs. I feel joy with those who have 
seen me call for help and helped me up 
and turned my face toward it. Their 
support was like that of a loving sibling, 



proximately twenty years ago. In very 
recent years other colleges have done the 
same, and our Brethren college has pro- 
vided materials and guidance to help 
other institutions initiate such a pro- 
gram. 

6. Our General Board divested itself of 
investments closely identified with the 
military. 

7. Our church secured special con- 
sideration for conscientious objectors to 
war. The Brethren established CPS 
camps and BVS and welcomed youth of 
other denominations to share in this type 
of witness. 

8. Most of our younger pastors are 
recognized as leaders in the cause of 
peace. Peace loving pastors of other 
denominations have expressed envy for 
our pastors who, they feel, have a con- 
stituency that will accept a strong posi- 
tion regarding war and peace, something 
that is not true in their case. 

9. In ecumenical circles Brethren have 
participated in establishing such pro- 
grams of peace and reconciliation as 
Church World Service. 

10. Our denominational publications. 



curriculum materials, and staff are 
strongly supportive of our peace position. 

The Church of the Brethren is in a 
unique position to provide strong leader- 
ship in the area of peace. A principal 
reason for the Brethren to maintain a 
separate entity is our peace heritage and 
basic convictions in this field. Instead of 
apologizing for our peace stance, we 
should be aggressively proclaiming the 
message of peace, love, goodwill, and 
reconciliation. 

Some maintain that Christ's teachings 
in this area will not work in our world. 
How do we know that they will not work 
until they have been seriously tried? If 
they are ever to be tried, it will be be- 
cause the body of Christ proclaims and 
lives by those principles. 

We must place our trust in something. 
Are we ready to say that hate, revenge, 
deceit, violence, and power politics will 
bring security and work for our best in- 
terests? If we stop to question whether a 
difficult ethical decision is practical, we 
undermine the entire fabric of the gospel. 
It is our responsibility to be faithful to 
the highest and best that we find in the 



teachings and example of Christ, and 
then leave the results with God. 

In 1972 our President insisted on a 
military budget of $84 billion, an av- 
erage of more than $400 for every man, 
woman, and child in our nation. Even 
devout Christians accept the proposition 
of our national leaders and policy 
makers, who say the only way to na- 
tional security is by armed might. 

Many Brethren believe that we should 
tone down our peace position, to win 
new members to our fellowship. Unless 
we do they fear for the future of our 
church. Other Brethren are just as con- 
vinced that it is our divine mandate to 
proclaim the gospel as revealed in the 
teachings and example of the Prince of 
Peace, and leave the results with him. 
If we follow this course with a spirit of 
love, compassion, goodwill, and genuine 
friendliness, we would likely be surprised 
at how many people would respond. 

It is not necessary that our church 
grow in numbers or succeed as the 
world measures success. But it is manda- 
tory that we be found faithful. The Lord 
asks and insists on nothing less. □ 



Our Church 



father, or mother, but it was from a deep- 
er foundation than the human family. It 
came from the source of human hope 
that one can live in peace among all 
others who live peacefully. I believe one 
can feel a great source of power from 
peaceful siblings. 

But just as one leaves home and is ex- 
posed to new sources of power, so have I 
found that our church is great because it 
is a family of Christian men, women, and 
children who want and work for peace 
on earth, goodwill toward all. I believe 
we were to live in peace by our brothers 
and sisters of the Old and New Testa- 
ments, the fathers of the Christian 
church. Why? So we would become a 
family of siblings with one Father of us 
all? No, I say, so we may live in peace 
and tranquillity. As Christians we are 
primarily peacemakers. Secondarily we 
are brothers and sisters who, hopefully. 



want to live in peace. 

3. We have grown into a body of be- 
lievers in Christ which deserves such a 
name as I have suggested. We have dis- 
covered in our faith that what a person 
really needs is inner peace generated by 
the love of God through Jesus Christ. 
"Peace I leave with you. My peace I give 
unto you. Not as the world, give I unto 
you. I will not leave you comfortless. I 
will come to you. My peace I leave with 
you" (John 14:27). 

Since 1836 we have given ourselves 
through Conference action three official 
names as recorded by Donald Dumbaugh 
on page 25 of the book The Church of 
the Brethren, Past and Present. 

Each official year was modified or 
changed because words in the designa- 
tions such as Fraternity, German, or Bap- 
tist were no longer appropriate. 

4. The Church of the Brethren as the 
official name of our church raises ques- 
tions worth our consideration. For ex- 
ample, I've been asked: "The church — 
is this the only church for brethren?" 
"The Brethren — who really are brethren 
and who really are not?" "Brethren — 
who are they?" 



5. The church has changed with the 
world in the last quarter of a century. 
The world has changed from persons 
who, twenty-five years ago, lived upon a 
security based upon ourselves and our 
technology, to the present-day mass of 
disillusioned, frightened bodies who have 
lost our souls and our hope for the future. 

In my opim'on we must lay down our 
burdens and learn peace through Jesus 
Christ our Lord so we can live as brothers 
and sisters in him. 

My hope in the future through the 
Church of the Brethren is in our doctrine 
of hope in Christ which is peace in my 
soul and joy in my heart. I think it is 
time we call ourselves Church of Chris- 
tian Peacemakers. May the sun never set 
on that day when it is said, who are the 
Christian Peacemakers? 

Members of other denominations have 
taught me, as well as those in our own, 
that there is a difference between peace 
for the sake of a good sibling relationship 
and peace for the sake of hope in God 
through Jesus Christ for every person in 
the world. One is a goal, the other a 
necessity for wholesome living. D 



January 1973 MESSENGER 23 



][k(S lit {f [r©[rtn] [heireS 




Takeoff 



"Seven out of every ten minutes that you 
and I are conscious, alive, and awake we 
are communicating; that communication 
time is devoted 9 percent to writing; 16 
percent to reading, 30 percent to speak- 
ing, and 45 percent to listening." So 
reported Dr. Paul Rankin after an ex- 
tensive study. Yet experiments show that 
we listen at only a 25 percent level of 
efficiency when listening to a ten-minute 
speech. How inefficient we are in doing 
the thing we do most frequently all our 
lives — listening! 

If really to be listened to, really to be 
taken seriously is every person's basic 
need, as some psychologists believe, how 
little help we must be to those with whom 
we associate day after day. 

Learning through listening is an "in- 
side" job. The listener must replace some 
of his common present attitudes with 
more positive ones. Ralph G. Nichols 
suggests ten guides to good listening: 

1. Ask yourself "What is he saying 
that can be of help to me — in facts or 
in learning to know him better? What 
worthwhile ideas does he have?" G. K. 
Chesterton once said, "There is no such 
thing as an uninteresting subject; there 
are only uninterested people." 

2. Judge content, not package. The 
message is ten times more important than 
the who or how. Mannerisms are quickly 
forgotten when you become interested 

in the subject. 

3. Hold your fire. Withhold evalua- 
tion until you are certain you understand 
what he is really saying. 

4. Listen for a central idea — the gist 
of what he is saying. 

5. Summarize. Listen for three min- 
utes then make a mental summary. You 
can't remember everything he has said. 

byGkeYoder 

24 MESSENGER January 1973 




6. Work at listening. It is hard work. 
Establish eye contact and maintain it. 
You help not only yourself but you will 
help the other person to express himself 
better. 

7. Resist distractions. Good listening 
is a matter of concentration. 

8. Exercise your mind. Develop an 
anticipation for hearing ideas which are 
difficult enough to challenge your mental 
capacities. 

9. Keep your mind open. "Deaf 
spots," evoking an emotion reaction, 
cause your communication efficiency to 
drop to zero. 

10. Capitalize on thought speed. Most 
persons talk at the rate of 125 words a 
minute. We can think four times that 
fast. Learn to use this spare thinking 
time to summarize, to listen between the 
lines and to weigh the ideas presented. 



Giving iSc Taking 

All conversation can be thought of in 
terms of giving and taking. Both giving 
and taking can be done while either talk- 
ing or listening. Giving through talking 
is done when one gives information, ad- 
vice, or praise, or when sharing one's 
feelings and experiences with others. 
Giving is done through listening when 
one gives one's time and attention to the 
other person's expressions. 

Taking is expressing emotions and 
personal interests, absorbing the time and 
attention of the other person. Taking is 
done in listening when one receives use- 
ful information, advice, praise. 

A productive discussion should contain 
a balance of give and take. 




With all the listening opportunities 
there are in a lifetime, it seems too bad 
that the enjoyment and art of listening 
are neglected. These listening games, 
suitable for family playing, may help to 
build hstening power — one of the most 
important, and certainly the most 
neglected, of the four language arts. In 
general, the games are given from easy to 
the more difficult. 

Pack a picnic. Begin by saying, "To- 
day I am packing a picnic basket. I'll 
put in some pickles. What will you put 
in?" Each player repeats the articles 
already packed and adds his article. You 
may fill a toy box, Santa's pack, a suit- 
case for a trip. 

Surprise sack. Each person chooses 
some object in the home and places it in 
a sack. Each takes a turn in describing 
his hidden surprise object. All listen 
attentively for the clues and try to guess 
what is in the sack. 

Tall tale. Someone in the family be- 
gins a story. When he stops, he chooses 
another to continue the story. Choosing, 
rather than taking turns, causes each 
person to listen more closely so he can 
"pick up" the story. 

Don't go hungry. All listen while IT 
tells of his plans to go to the store. IT 
says, for example, "I will go to the store 
to buy some apricots, some beans, and 
some carrots," given in alphabetical 
order. An adult holds up a card with 
one of the letters used, for example, b. 
The one who recalls the word beans first, 
gets to be IT. If he answers incorrectly, 
he must choose a new IT. The game 
moves on beginning with the next letter. 

Test your listening. Have someone 
read a short paragraph aloud and then 
ask questions about the content. Spice it 
up with a humorous paragraph or a 
question which is not answered in the 
material. Do not prolong game to tiring 
point. 

Word families. Four words, three of 
which belong to the same classification, 
are given. What are the three which be- 
long together? For example, apple, 
grass, peach, orange. Five or more words 
may bs used if the children are ready for 
that many. 

Teakettle. Someone tells a short story 
in which he uses a pair or set of hom- 
onyms such as to, two, too, except that in 
the place of the homonym he says, "Tea- 




kettle." For example: Susan went fea- 
kettle the store. She bought teakettle 
apples. When she came teakettle the 
candy counter, she bought some of that 
teakettle. The player who states and 
spells the correct set of homonyms is the 
next leader. For alert players, two pairs 
of homonyms may be used in the same 
story. 

What cJid I draw? A person gives di- 
rections, such as, "Start near the top of 
your paper. With your pencil draw a line 
to the right for about two inches. Now 
go down about one inch, over to the right 
two inches, down one inch, to the right 
two inches, down one inch and to the 



right two. What have you drawn?" 
(Stairsteps, I hope.) Directions for other 
simple figures — squares, rectangles, tri- 
angles, buildings — can be given. You 
may establish an approximate "length" 
at the beginning and use as a standard, 
whether inches or just a "length." 

Where are you going? One person 
begins by saying, "I am going to Chicago 
to buy a car. I am going to take along a 
cane." The next person would use two 
key words beginning with c and spell 
them. For example, "I want to buy some 
candy, c-a-n-d-y. I am going to take along 
a carrot, c-a-r-r-o-t." Change places as 
needed. To further test listening power, 
at the end of the game ask what cities or 
countries were visited. 

What is a tree? Have each member 
think of a given object, such as a tree. 
Ask each one to describe what he "sees" 
when he hears you say the word tree. 

Hot? cold? Think of words that may 
be used to describe degrees between hot 
and cold. 

What is he like? Prepare the follow- 
ing for each participant, substituting on 
one paper the word warm for the word 
cold, unknown to anyone else in the 
group. Here is a list of characteristics 
that belong to a particular person. Read 
them carefully and try to form an impres- 
sion of the kind of person described: in- 
telligent, skillful, industrious, cold, deter- 
mined, practical, cautious. Now select 
from the following list those traits which 
are most in accordance with the picture 
of the individual you have formed. 
Underline one in each pair. 

1 . Generous, ungenerous 

2. Shrewd, wise 

3. Unhappy, happy 

4. Irritable, good-natured 

5. Hum.orous, humorless 

6. Sociable, unsociable 

7. Popular, unpopular 

8. Unreliable, reliable 

9. Important, insignificant 

10. Ruthless, humane 

1 1 . Good-looking, unattractive 
1 2. Persistent, unstable 

13. Frivolous, serious 

14. Restrained, talkative 

15. Self-centered, altruistic 

16. Imaginative, hardheaded 

17. Strong, weak 

18. Dishonest, honest 

Compare notes among the group, n 



January 1973 MESSENGER 25 




I'm interested in materials 
described in Resources on page 
30. Please send items in 
quantities I've specified below. 
Bill me for the cost plus postage 
and handling: 
The Peace Book Series 

Let's be Friends, $1.35 

So What Is Peace? $1.35 

Now, About Peace, $1.35 

Perspectives on Peace Series 

Brethren and Pacifism 

$2.00 

Six Papers on Peace, $1.45 

The Christian Revolution- 
ary, $2.45 
Other Resources 

The Peacemaker, $1.25 

. Twentieth-Century Paci- 
fism, $3.50 
Christian Pacifism in His- 
tory, $1.25 

The Christian and War, 50c 

(one copy free with the or- 
der of any other material, 
as supply lasts) 

Name 



Addresc 

City 

State _ 



Zip 



Congregation 

Mail to The Brethren Press, 1451 
Dundee Ave., Elgin, III. 60120 



CLASSIFIED ADS 

PERMANENT PRESS BAPTISMAL ROBES — Weight- 
ed, zippered, six sizes. Ministers' robes custom- 
made. For other than blacl<, white, request color 
card. Reasonably priced. Details: ROBES, P.O. 
Box 1453, Martinsburg, W. Va. 25401. 

A SIMPLE WAY OF LIFE FOR ALL — Hard-hitting 
frankness and relevant reality are combined 
with deep brotherly love in this new book by 
Paul Bechtold. American Way Religion, This I 
Believe, Justice for All, Prosperity for All, Qual- 
ity of Family Life, New Human Beings, New 
World, Highest Common Purpose — these chap- 
ter headings suggest a new approach to war, 
poverty, and our other current social problems. 
For your copy, send $4.95 ($2.95, paper) to Paul 
F. Bechtold, 1602 27th St., Des Moines, Iowa 
50310. 

26 MESSENGER January 1973 



LETTERSZ/row 1 

Thanks for the thoughtfulness of Claude 
V. Smith in sending to the Brethren His- 
torical Library the charming print from 
Harper's Weekly of 1883. 

We need to be reminded of the unique 
origins of the Brethren and of their religious 
pioneering in a separated, nonconformist 
role in the hostile intolerant "Christian" 
world. Many Brethren, Mennonites, Quak- 
ers, Hugenots, and others gave their lives 
and/or their property for their convictions. 

We are surprised to learn that even the 
American colonies — all except Rhode 
Island — had severe laws against the non- 
conforming "sects." The Quakers were 
whipped and imprisoned. In New York 
they were tortured, and in puritanical Bos- 
ton, hanged. It was not until William Penn 
secured his colonial grant that a haven be- 
came available to the persecuted noncon- 
formists of Europe. The complete religious 
liberty which he offered was unprecedented 
in that day. Historian Samuel Eliot Morison 
says "This was the first large community 
since the Roman Empire to allow different 
nationals and religious groups to live under 
the same government on terms of equality." 
(Rhode Island made religious liberty work 
among English speaking only.) Here, after 
hazardous crossings the Brethren eventually 
built their historic first-anywhere-in-the- 
world German Baptist Meetinghouse, which 
still stands in Philadelphia's Germantown. 
But these are other stories, which our pro- 
fessional historians are likely preparing for 
Messenger. 

Harvey L. Long 
Elmhurst, Dl. 

FROM WHOM AIL BLESSINGS FLOW 

I have been very concerned by the letters 
some of my Brethren have been writing 
trying to get our church to join the "Praise 
America from whom all blessings flow" 
churches. I have fears that many of our 
Brethren are giving up their loyalty to 
Christ for a loyalty to America (the two 
are not synonymous). 

"All war is sin" brothers and sisters. 
Our church has been saying that for more 
than two centuries. It is still sin, whether 
we kill with rifles "looking at the whites of 
their eyes" or send unmanned bombers. 
We are killing all the same. It is an abom- 
ination, an utter disregard of the teaching 
and life of love of our Lord Jesus Christ. 

It's bad enough that we as Brethren have 
not prayed or acted enough against war. 
Let us not completely fall in with Satan 
and start preaching that war is righteous 
as well. 

In the spirit of brotherhood in Christ I 
am ready to pray together and study to- 



gether the scriptures with any brother or 
sister who believes war is a righteous re- 
sponse to the saving grace and love of God 
through Jesus Christ. 

CoRDELL Bowman 
Manchester, Ky. 

THE GOSPEL VS. THEOLOGY 

I wish to express my thanks to you for 
publishing the three letters listed below 
(Oct. I). I also wish to thank God for 
the people who wrote them. Each category 
reflects my personal convictions. 

They are: "Preaching the True Word." 
"Traitorous Trends." "Personnel as a Prior- 
ity." 

I am certain that many of our Brethren 
join me in a big hearty AMEN. 

Jesus Christ, the Son of God and Savior 
of all who will accept him, taught plain, 
down-to-earth common sense. This is some- 
thing you can not learn from a class book 
and a professor of theology in a seminary. 
It takes the Bible, Jesus, and a lot of per- 
sonal dedication. 

We seem to have gotten so engrossed in 
theology that it is often very difficult to 
push it aside enough to find Jesus. We 
are obviously manufacturing some very 
good lecturers on theology; however, I am 
unable to find any command in my Bible 
that says, "Go ye therefore and lecture] 
theology." I do find, in the words of Jesus, I 
"Go ye therefore and preach the Gospel."' 

Yes, my dear Michigan reader, we have 
most certainly lost something along the way. 

A. S. Bontrager 
Lawndale, Calif. 

COUNT ME OUT, COUNT ME IN 

In most cases J. Benton Rhoades and I 
("Brethren and the Farm Worker Issue," 
Sept. 15) are on the same side: As we look 
at the migrant farm worker, we agree he 
needs help and lots of it. 

That is why I felt the paper at Annual 
Conference confused the issue. If it would 
have had a positive statement on the mat- 
ter of helping the farm worker, the Con- 
ference, I feel, would have passed it. 

Then we could have gotten down to how 
we could help them. Those who want to 
join the boycott, fine with me. Personally I 
am not a person to use the boycott. It 
smacks too much of violence and hatred. 
If you want to go this way, I respect your 
right and judgment to do so. 

The United Farm Workers Union wants 
to make Cesar Chavez a god. The Farm 
Bureau wants to make him a devil. I see 
him as a dedicated capable man who knows 
what he wants and goes after it. 

I like my lettuce. I like the man who 



grows it. I like the farm laborer and know 
he works hard. I want to minister to both 
laborer and grower, so count me out on 
the boycott and count me in on service to 
both! 

Paul E. Miller 
Fresno, Calif. 

WITNESS FOR PEACE 

Although we are somewhat slow in re- 
sponding, we would like to publicly com- 
mend the General Board for selling their 
government bonds and stock in "war cor- 
porations." The enclosed check is to help 
offset the financial loss incurred by this 
decision. We would also like to urge others 
who supported this move to "put their 
money where their mouth is." 

The impact of this witness for peace will 
never be fully known, but we feel it renews 
our faith in our "historic peace church" 
and is an excellent example for individuals 
and other denominations to follow. All 
press coverage (i.e.. Christian Century and 
newspaper articles that we have seen of 
the board's decision has been favorable. 
Small as our denomination may be, the 
world does notice. Acquaintances responded 
favorably here in Alaska when they read 
about it. 

If all individuals and churches refused 
to let their money be spent for war, it 
would certainly become more difficult to 
wage war. 

Sandy and John Zinn 
Juneau, Alaska 

BEHIND CREDIBILITY 

Two letters in the Oct. 1 Messenger ex- 
pressed so articulately my own thoughts 
that I feel impelled to write my thanks to 
you for printing them. 

With Michigan Reader's ideas on the war 
and our responsibilities, and his suggestions 
for more appropriate direction for youthful 
energies, I agree completely. 

Joseph D. Saylor's words about "traitor- 
ous trends" in the Church of the Brethren 
are rather strong, yet they seem to me to be 
correct. 

I would like to add my own conclusion: 
Churches "lose their credibility" when they 
become political organizations. 

Anne L. Potter 
Greenwood, Mass. 

QUALITIES OF HUMANNESS 

I want to commend Arden Ball for his 
article, "Those in Need of Healing" (Sept. 
15). 

What a shame that Arden's admonition 
that suffering is not God's judgment or es- 
Continued on 28 



tu^nm(^ pmmtk 



Pastoral placements 

C. R. Amdt Jr., from Ephrata, Atlantic 
Northeast, to Leamersville, Middle Pennsyl- 
\ania 

Bruce Bennett, from Nappanee, Northern 
Indiana, to secular position 

Paul H. Boll, to Cedar Grove, Shenandoah 

Merrill Branson, from Johnstown, Morrell- 
ville. Western Pennsylvania, to Tire Hill. 
Western Pennsylvania 

Harold Burgess, to Mt. Pleasant, Northern 
Indiana 

Ivan J. Fausnacht, from secular position 
to Danville, North Bend, Northern Ohio 

Forrest Groff. to Cajon Valley, Pacific 
Southwest 

Raymond Hileman, to Montgomery, West- 
ern Pennsyhania 

Sam Keller, from Rice Lake. Illinois-Wis- 
consin, to Bachelor Run, South/Central In- 
diana 

Jerry Ruff, from Smith Creek, Shenandoah, 
to Mount 01i\'et, Shenandoah 

Leonard Stark, to Nappanee, Northern In- 
diana 

Carl H. Zigler, from Brookville, Southern 
Ohio, to Brethren Home, Greenville, Southern 
Ohio, as chaplain 

Licensing/ordination 

Merlyn Bowman, licensed Oct. 1, 1972, 
Woodland. Illinois-Wisconsin 

Reginald B. Burtt, licensed Sept. 10, 1972, 
Co\'entry, .\tlantic Northeast 

Blair C. Harshbarger, licensed Aug. 27, 
1972, Holsinger, Middle Pennsylvania 

Clifford Klein, ordained Sept. 10, 1972. 
Southern Ohio 

James G. Miller, ordained Oct. 12, 1972, 
Glendale (Ariz.), Pacific Southwest 

James Mitchell, ordained Oct. 1, 1972, 
Woodland, Illinois-Wisconsin 

Shelby North, ordained Sept. 10, 1972, 
Southern Ohio 



Wedding anniversaries 

Mr. and Mrs. Jonas Eller, Roanoke, Va., .'iO 

Mr. and Mrs. Howard Hartong, Phoenix, 
Ariz., 50 

Mr. and Mrs. Nat Shallenberger, Union - 
town. Pa., 50 

Mr. and Mrs. Earl Sheets, Ft. Wayne, Ind.. 
50 

Mr. and Mrs. A. L. Fast, Phoenix. Ariz,. 51 

Mr. and Mrs. Sigurd Severson, Phoenix, 
Ariz., 52 

Mr. and Mrs. Ted Miller, Phoenix, Ariz., 
55 

Mr. and Mrs. Cliff AUman. Phoenix, Ariz., 
57 

Mr. and Mrs. Norman Flora, Sebring. Fla., 
60 

Mr. and Mrs. Joseph Ikenberry, Rocky 
Mount, Va., 60 

Mr. and Mrs. Andrew Kreiser, Hershey, Pa., 
64 

Mr. and Mrs. Claude Nelson, Phoenix, 
Ariz., 65 

Mr. and Mrs. Mason Hild, Cando, N. D.. 
67 

Deaths 

Lula Akers, Cloverdale, Va., on Oct. 22. 
1972, aged 77 

Eliza Hershberger Archey, Martinsburg, Pa., 
on May 9, 1972, aged 90 



Sina Blue, Sweetser. Ind., on Sept. 6. 1972, 
aged 92 

Howard Breckbiel, \A'eiser, Idaho, on Sept. 
24, 1972, aged 72 

Dorothy McGuire Brown. La Verne. Calif., 
on Oct. 4, 1972. aged 58 

Delia Brumbaugh, Avon Park, Fla., on 
Oct. 4. 1972, aged 99 

Dwight Butler, La Verne, Cahf., on Sept. 
16, 1972. aged 81 

Alice Carper, Woodbury, Pa., on May 2, 
1972. aged 67 

Mary E. Cline. HoUidaysburg, Pa., on Sept. 

20. 1972, aged 81 

Jenny Coons, Hartford City, Ind.. on April 
28, 1972, aged 93 

Nellie Crider, Broadway, Va., on April 2, 
1972. aged 71 

Orville F. Detrick, Bedford, Pa., on Sept. 

23. 1972. aged 82 

John H. Dilling. Martinsburg, Pa., on July 

24. 1972, aged 65 

E. C. Firestone, Troutville, Va., on Sept. 
16, 1972, aged 86 

Jess Garvey, La Verne. Calif., on Aug. 9. 
1972, aged 80 

Edgar Gibson, Troutville, Va., on Sept. 
4. 1972, aged 59 

Keith Harpine, Broadway, Va., on Sept. 16, 
1972. aged 20 

Eanos Haumard, Lafayette, Ind., on Aug. 
18. 1972, aged 69 

Nelson C. Hinche. Bay Pines, Fla., on Oct. 
16. 1972. aged 78 

Lena M. Hoover. Bedford, Pa., on Oct. 8, 
1972, aged 72 

A. Brooks Homer, Mt. Pleasant, Pa., on 
June 10, 1972, aged 83 

Elmer W. Keller, Lititz, Pa., on Sept. 16, 
1972. aged 71 

Edith Kline. Hanover, Pa., on Oct. 10, 1972. 
aged 59 

Robert Kuehl, Polo, III., on Sept. 21, 1972, 
aged 59 

.Annie Lawrence, La Verne, Calif., on Aug. 

21. 1972. aged 95 

Orma J. Leipke, Cando, N. D., on Oct. 15, 
1972, aged 49 

William P. Little, Bedford, Pa., on Sept. 
18. 1972. aged 50 

Richard E. Longenecker, Lititz, Pa., on 
Sept. 5. 1972. aged 49 

Amos H. Mackey Sr., Chambersburg, Pa., 
on Oct. 6. 1972, aged 86 

Bertha Mae Miller, Ripon, Calif., on Aug. 
30, 1972, aged 87 

.■Mverna Peterson, Weiser, Idaho, on Aug. 
28, 1972, aged 82 

Walter L. Phillips, Broadway, Va., on May 

25. 1972, aged 59 

James W. Pope, Polo, III., on Aug. 12, 
1972, aged 94 

Jacob E. Richardson, Mexico, Ind., on 
Sept. 26, 1972, aged 59 

Elsie V. Ringgold, Bridgewater, Va., on 
Aug. 15, 1972, aged 82 

George S. Row, Bridgewater, Va., on Sept. 
7. 1972, aged 65 

Ronald Secrist, Broadway, Va., on Dec. I, 

1971, aged 17 

Seiber S. Shallenberger, McAlisterville, Pa., 
on Oct. 2, 1972, aged 72 

Katie Shull, Broadway, Va., on March 12, 

1972, aged 90 

Esther R. Smith, McAlisterville, Pa., on 
Sept. 4, 1972, aged 72 

Grace Quisenberry Smith, La Verne, Calif., 
on Sept. 26, 1972, aged 82 



January 1973 MESSENGER 27 



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MANUAL 




The always 
new annual 
publishing event 

Over 300 sermon suggestions and outlines ■ 
More than 200 sermon abstracts ■ 52 ctiil- 
dren's stories and sermons ■ More than 700 
contributors 

Special tor 1973 edition A section 
Focus on Key 73, which gives the< 
bacl<ground, objectives and abbreviated 
calendar for the year-long evangelistic 
effort: "Calling Our Continent to Christ.'' 

$4.95 at your bookseller 



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CLASSIFIED AD 



WANTED — Copy of Ethel Harshbarger Weddle's 
took "Pleasant Hill," in good condition. Write, 
giving price, and if right, will send remittance. 
H. J. Brubaker, 744 Fern Park Blvd., Fern Park, 
Fla. 32730. 



28 MESSENGER January 1973 



LETTERS/ continued 

pecially designed trial is even needed. But 
it is needed and Arden put it well. The 
sliame is ttiat anyone would add to an- 
other's suffering by laying on him the sug- 
gestion of guilt and judgment. 

Perhaps because pain and death are so 
hard for us to understand we try to fit 
them neatly into a scheme that will "jus- 
tify" the pain. While it is hard to recon- 
cile a stricken friend or a dead child with 
God's mercy and compassion, it makes 
even less sense to hold that he intends the 
suffering as judgment. 

There are natural laws in our world: If 
we step in front of a moving car, we are 
almost sure to be hit; if we are exposed to 
a germ and are not healthy enough or im- 
mune enough to pass it off, we succumb to 
the infection; if we acquire, over long years, 
the waste and deterioration of age, even- 
tually we will die. Sometimes we suffer 
through our own actions such as drug ad- 
diction, alcoholism, overeating, or general 
neglect of our health. This is not God's 
intention but our exercise of poor options 
among all the options he has surrounded us 
with. For these afflictions we must bear 
responsibility — responsibility sometimes 
shared by others around us. 

Those accidents listed by insurance poli- 
cies as "acts of God" are the juxtaposition 
of man's location and the occurrence of na- 
ture's violence: floods, earthquakes, storms. 

The intention that exists in the reality 
of any suffering is that we live out that sit- 
uation with humanness: courage, patience, 
understanding of those around us and of our 
weakness in the suffering, and particularly 
that we learn to communicate those quali- 
ties of humanness to others who need our 
encouragement. 

I know that Arden and Charmaine Ball 
have proved a marvelous example of 
"resting in God" through suffering. I hope 
that among those who were affected by 
their example were those people who for- 
merly made disparaging comments on 
God's judgment and suffering. 

Martha Faw 
Roanoke, Va. 

LET'S AVERT SIDETRACKING 

I urge all Brethren who are members of 
the American Farm Bureau Federation to 
read the editorial by William J. Kudfuss, 
AFBF president, in the October issue of 
"The American Farmer." Dealing with 
the organization of farm workers, it is en- 
titled "A Clergyman Can Be Misinformed." 

On the same issue, I disagree with BVSer 
Carol Smith (Letters, Oct. 1) and advise 
her to read Tiie Moral Alternative to Social- 
ism, authored by Irving E. Howard, holder 



of five Freedom Foundation awards. (Dis- 
tributed by Crestwood Books, Inc., P.O. 
Box 2096, Arlington, Va. 22202.) 

I have been a member of the Church of 
the Brethren for sixty years and have been 
a reader of Messenger even before the 
Gospel was taken from its title. It seems 
ridiculous to me that a denomination would 
appoint a committee to study abortion and 
argue over whether "lettuce should be boy- 
cotted in the stores." 

I was not present at Annual Conference 
at Cincinnati but from firsthand reports it 
would seem that the same people have 
taken over the Church of the Brethren con- 
ference that took over the Democratic Con- 
vention in Miami, Fla. 

I call myself a moderate liberal but I 
believe the church should stick to preach- 
ing the gospel as told in the Bible and not 
be sidetracked by all kinds of socialistic 
schemes which blame our present state of 
sinful living on society rather than upon the 
devil who still "walks to and fro up and 
down the earth seeking whom he may de- 
vour" (Job 1:7 and 1 Peter 5:8). 

Although we are living in a changing 
world, moral values never change. I do not 
believe we have to bow to every whim of 
our youth just to keep them in the church. 
The fundamental principles of the plain 
life which made our church different is 
passing away and we are becoming just an- 
other small denomination. 

I mean this as friendly constructive 
criticism and will still work for the ad- 
vancement of the church of my forefathers. 

Herbert S. Garst 
Bridgewater, Va. 

THE RICH MAN, THE NEEDY, AND US 

The story that Jesus told about the rich 
man and Lazarus is too easily overlooked 
as being a warning to some of us who read 
this column. Jesus had been talking to the 
religious people around him, yes the very 
religious — the Pharisees. The particular 
rich man he speaks of later spoke of "father 
Abraham." He gave one tenth of his earn- 
ings "to the Lord." 

How well the rich man describes me and 
other professing Christians. We pass for 
good church members and our standard of 
living is equal to his. Even the contrast be- 
tween his life and that of the beggar Laz- 
arus was no greater than that between us 
and say Bangledesh. 

True, no poor or sick are literally in our 
dining rooms, but they are as near to us 
as are our tv sets and our check books. 
Are we sure we will miss the hell fire? 

O. E. Gibson 
Westmont, 111. 



Service 

is our business..* 

is our service. 



Either way you read the sentence, 
it tells you something about one 
of the service units of your 
church, the one we call The Breth- 
ren Press. H And what is The 
Brethren Press? It is the publish- 
ing and merchandising arm of the 
Church of the Brethren. Like any 
good arm, it works best when all 
its fingers are busy and when its 
open hand is extended to welcome 
and serve you. % One of the first 
publishers in the Church of the 
Brethren was the printer 
Christoper Sauer. He dedi- 
cated his business "to the 
glory of God and my neigh- 
bor's good." t Today the 
church owns and operates a 
modern printing plant, man- 
ages two bookstores, maintains 
up-to-date mailing facilities, and 
stands ready to send you promptly the 
books and supplies you are most likely to need. 
The Brethren Press, we think, is a worthy suc- 
cessor to Christopher Sauer. We share his dedi- 
cation to God and neighbor. H It is our business 




to serve you, but it also stands to 
reason that we need your business if 
we are to fulfil our commitment. 
There are several ways you can help 
us. H Send us your orders, no mat- 
ter how small. We have Bibles, re- 
ligious books, hymnals, curriculum 
materials, handbooks for leaders, 
and a variety of church supplies. 
Our one-stop service can save you 
time and money. ^ Set up a literature dis- 
play in your church calling attention to 
recent books, pamphlets, and 
study materials. A display 
case is available. Write for 
details. 11 Ask about our spe- 
cial offers on books, ex- 
hibits, and program ma- 
terials that can be adapted 
to your congregational 
needs. And tell us about 
your preferences, so that 
we can serve you better. 1| Utilize 
our printing resources. Let us tell you how we 
can facilitate the production of brochures, leaflets, 
pamphlets, or books for your congregation. 
1451 Dundee Avenue, Elgin, Illinois 60120 



e 






The HI Brethren Press 



January 1973 MESSENGER 29 



[r@@©[La[r(S®s 



For the Teaching of I^ace 



by SHIRLEY J. HECKMAN 

One of the ways in which the Brethren 
have continued to be identified as an 
historic peace church is our continuing 
education and action programs that cen- 
ter around peace. Teaching/ learning 
about peace takes many forms — work- 
ing for the cessation of war, experiencing 
peace as a Hfe-style in which one loves 
his enemies and prays for those who per- 
secute him, engaging in tasks of reconcili- 
ation and justice. Our actions are influ- 
enced by our teaching/learning experi- 
ences. It is in this context that we suggest 
selected resources for individual and 
group study about peace. 

The following materials are available 
from The Brethren Press at the prices 
noted, plus postage and handling: 

The Christian and War. Four state- 
ments made by the historic peace 
churches and the International Fellow- 
ship of Reconciliation. Booklet, 52 pp. 
Cost, 50c, or free as a gift, as the supply 
lasts, with the order of any of the other 
resources from The Brethren Press. 

The Peacemaker. Levi Miller, editor. 
A Bible study guide including material 
for 1 3 sessions. Each session is self- 
contained with suggested scripture, 



thought-provoking paragraphs, and dis- 
cussion questions. Lists peacemaking 
activities, sources of information, related 
films. 64 pp., $1.25. 

Twentieth Century Pacifism. Peter 
Brock. A survey of pacifism as a move- 
ment since 1914. Deals with conscien- 
tious objection in World Wars I and II 
and nonviolent direct action today. 274 
pp., $3.50. 

Christian Pacifism in History. Geoff'rey 
F. Nuttall. Examines the justifications 
for Christian pacifism throughout the 
centuries of the Christian era. In each 
period of history. Christian pacifists have 
made their own the witness of those who 
had gone before, yet at the same time 
acting in a style appropriate to their own 
beliefs and times. 96 pp., $1.25. 

Perspectives on Peace. A cluster of 
Brethren-authored resources which may 
be ordered together or singly. Brethren 
and Pacifism by Dale W. Brown, paper, 
$2. Six Papers on Peace by seven Breth- 
ren writers, paper, $ 1 .45. The Christian 
Revolutionary by Dale W. Brown, paper, 
$2.45. 

The Peace Books Series. Let's Be 
Friends by Gwendolyn Miller, for use 




with grades one and two. So What Is 
Peace? by Angilee Beery, for use with 
grades three and four. Now, About Peace 
by James McKinnell, for use with grades 
five and six. All are teacher's guides for 
units on peace, $1.35 each. The series 
also includes: 

Why Not Peace?, a new group packet 
for use by both youth and adults. In- 
cludes a teacher's guide, a dozen items of 
diff'erent shape and content dealing with 
peace as a life-style, and two resource 
packets for worship, singing, and addi- 
tional activities. Materials for several 
sessions. The style of this packet will 
allow its use for evening fellowship 
groups, day-long retreats, weekday after- 
noon sessions, as resource material for 
youth camps, as a part of a several- 
session study unit on peace by the whole 
congregation. $12.50. 

Available from the Department of In- 
ternational Affairs, The National Council 
of Churches, 475 Riverside Drive, New 
York, N.Y. 10027: 

War Crimes: US Priorities and Mili- 
tary Force. A report of the National In- 
quiry Group. A 48-page booklet, 1-49 
copies, 75<- each; 50-99 copies, 65c- each; 
100 and over, 45c each. Also available 
with the same title is a study guide and a 
filmstrip/ record for a 30-minute presen- 
tation. This report of a National Inquiry 
Group discusses dynamics of American 
militarism including the assumptions and 
goals of US policy. The report also in- 
cludes a basis for new approaches with 
five specific next steps needed to imple- 
ment a new focus in US foreign policy. 

Available from American Friends 
Service Committee, 319 East 25th St., 
Baltimore, Md. 21218: 

Workbook to End War. Suggests pro- 
grams and projects which provide an 
overview of the possibilities of working 
at the grass roots level for an end to war. 
Issues dealt with include children, toys 
and violence, conscience and the draft, 
cold and nuclear war, violence and non- 
violence, development, Indochina, deci- 
sion makers and opinion leaders. $ 1 .50 
each; $1 .20 each for orders of 10 or 
more. 

A form for the convenient ordering of 
Brethren Press materials appears on 
page 26. D 



30 MESSENGER January 1973 



"•^' "> demand . ^"^ "^ ""^ cl^.f J"^' ^'-^ -X^ir^ '" -"duee 

"^' "^^^ '° ^He e,e,ui ^--c' "-band .,a« , '"'"'^ 

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direct 



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on a 
may 



„ . T faxes. ""^ """eBt of „,, ' .;° ''ave ^y 




jo«iv~B5r 



- "Jay of 

(SEAL) 



Please send me, without cost: 

n "Making Your Will" 

D "37 Things People Know About Wills That Aren't Really So.' 



This is not a real will. But it accurately Will" and "37 Things People Know About 
tells what can happen when you do not hove Wills That Aren't Really So." 
a correct legal Last Will and Testament 
drawn up for you by an attorney. 

In advance of your appointment with the 
attorney there are important things you will 
want to know. These are to be found in two 
brief and authoritative booklets you may 
have without cost. Send for "Making Your 



address 
city 



THE CHURCH OF THE BRETHREN GENERAL BOARD 

Office of Stewardship Enlistment 

1451 Dundee Avenue, Elgin, Illinois 60120 



1/73 



Adapted with consent of American National Bank and Trust Co., Chicago, 



©dloltc^cDaD 



God Is Freedom, Life, and Love 



In predominantly Buddhist Thailand, the World 
Conference on Salvation Today is convening 
December 29 to January 12 to examine a central 
tenet of Christian mission. Called by the World 
Council of Churches, the Bangkok meeting fol- 
lows in the train of other global missionary gath- 
erings of the century, Edinburgh in 1910, Jeru- 
salem in 1928, Madras in 1938. 

Its aim, in the language of the faith, is a 
hefty one: "To celebrate and proclaim the rich- 
ness of salvation as a gift of God in Christ through 
the Holy Spirit, as witnessed to by the Scriptures, 
and as experienced and understood in many ways 
by men and women today in their struggle for 
meaning and fullness of life and for social jus- 
tice." 

A more terse and direct statement of the con- 
ference is caught up in the Corita Kent poster 
below: God Is Freedom, Life, and Love. The 
accent is refreshing: It is celebrational and proc- 




lamational. It is personal and social. It is declar- 
ative and invitational. 

One focus in Bangkok will be for participants 
from all six continents to plumb what salvation 
means in a mechanized and materialistic age. 
"Today many things that human beings used to 
dream about are coming true," observes one sec- 
tional study paper. "Simultaneously, nearly all 
that men by nature fear has also come to reality 
— anxiety for the unknown and the threat of 
destruction. In such a time, we take the voice 
of the Judean fisherman of two millennia ago — 
salvation." 

Another thrust is to look at salvation in the 
context of life, of life lived in the culture and 
community of every believer. The implications 
are immense, especially in what is regarded as 
the missionary situation. From such a situation 
a Brethren couple wrote in their Christmas letter 
last month: "Even after 50 missionary years, it 
seems we're teaching a foreign faith in a foreign 
language, and a lot of it is just living down our 
mistakes. We work to interpret 'internal life,' 
wean away magic, and distinguish between basic 
Christianity and the glosses of Westernization." 
A "we consciousness" rather than "they con- 
sciousness" needs to infect missions. 

Still other facets of the Bangkok study will 
be to discern what meaning Christian teaching 
on salvation, salvation in Christ "alone," has 
for dialogue with and witness to other living 
faiths. And what meaning Christian freedom en- 
tails not only for the future, for the spiritual, but 
for the present, for the physical: Liberation now. 

In celebrating salvation as the gift of God, 
and in exploring in depth its meaning for indi- 
viduals and movements today, the Bangkok con- 
ference is not only for religious professionals; it 
is of moment to the global Christian community. 
Pray that the breakthroughs, the timeliness, the 
contagion of this event will extend to where each 
of us lives, that we too may join in proclamation: 
God Is Freedom, Life, and Love. — h.e.r. 



32 MESSENGER January 1973 



NOW AVAILABLE 

Group packet with resources for 
several sessions — 
Posters 
Mobile 
Games 
Plays 
Songs 

To teach peace as a life-style 
Use with children's books 

of Teach Peace series: 

(Available for $1.35 each) 

- Let's Be Friends (grades 1 & 2) 

- So What Is Peace (grades 3 & 4) 

- Now, About Peace (grades 5 & 6) 




25 years ago, 
25 BVSers had a dream. 



When Brethren Volunteer Service began in 1948, twenty-five volunteers 
joined rebuilding efforts in Europe and went to migrant settlements 
and work camps Stateside. 

Their mandate — and their dream of service to others — came 
from the Gospel. 

Since then, volunteers in 100 units — more than 3,500 people — 
have worked in service projects around the world, from day care centers 
to computer programming. 

The work of BVS isn't always glamorous. 
And the volunteer who expects a monetary return will be disap- 
pointed. 

Will giving a year or two in BVS mean something more than 
glamor or money? 

Ask the 3,500 who have been there. 




BrethraiVdlunteer Service 
The dream goes en. 

1451 DUNDEE AVENUE / ELGIN / ILLINOIS 60120 



CHURCH OF THE BRETHREN FEBRUARY 1973 





thenyi 
no longer 

strSigers 
and sojourners, 
but you are 
fellow citizens 

with the 

saints 
and members 
of the household 
of God . 



^ 



SPECIAL ISSUE: 
50 YEARS IN NIGERIA 




Ephesians 2:19 



Nigeria 1923 

As dawn broke over the Hawal 
River valley on Saturday, March 
17, a simple but momentous 
drama unfolded. Clustered on a 
barren slope were 33 Nigerians 
and two Americans, H. Stover 
Kulp and Albert D. Helser, there 
to engage in a day of consecration 
and labor. 

"Just as the sun was coming 
over the hill we read and prayed 
and dedicated the ground and all 
thereon to God and his Christ. I 
read Ephesians 2 : 1 4-22 and Al- 
bert read 2 Corinthians 5:14- 
6:10," Brother Kulp recorded. 

"It was impressive to me — 
very impressive," he added. "I 
hope these people, somehow, can 
get the spirit of our enterprise. 
Although it was in English and 
our two boys were all who under- 
stood, yet there is another voice 
that can speak to these men when 
our voice cannot be understood." 

The voice spoke and the enter- 
prise flourished. In the decades 
which were to follow, the words 
which Brother Kulp addressed to 
the people who knelt and labored 
that day were words which they 
were to address to one another, 
in their various languages, and to 
their brothers and sisters of the 
Christian community the world 
over: 

"So then you are no longer 
strangers and sojourners, but 
you are fellow citizens with the 
saints and members of the house- 
hold of God" — Ephesians 2:19. 



USA 1973 

Not to dwell on the past, but to 
draw on it as a base for celebrat- 
ing what is and to prepare for 
things to come is the thrust of 
the commemoration of 50 years 
of Brethren work in Nigeria. 

Introduced by this special Ni- 
geria issue of Messenger, com- 
memorative events will extend 
over the next several months. 

Simultaneously with observ- 
ances by the Eastern District 
(Lardin Gabas) Church of Christ 
in the Sudan, stateside congrega- 
tions on Sunday, March 18 are 
urged to engage in services cele- 
brating the growth of the now 
independent church. 

On all four Sundays of March 
the messages of the Focus bulle- 
tins will interpret the life and 
work of Lardin Gabas. In April 
Brethren Press will issue a com- 
memorative book tentatively ti- 
tled Lardin Gahas: A Land, A 
People, A Church. 

April through June, a deputa- 
tion of four Nigerian church lead- 
ers is to visit congregations of 
the Church of the Brethren and 
the Brethren Church (Ashland). 

On Pentecost, June 10, the 
Annual Conference offering em- 
phasis will give expression to the 
mutual concern and fraternity be- 
tween the Church of the Brethren 
and Lardin Gabas. A Nigerian 
churchman will address Annual 
Conference in a major session on 
June 28. 

Not only to highlight Nigeria, 
but to deepen awareness of Chris- 
tian mission far and near is the 
aim underlying the celebration 
of five decades of relationship. 



Nigeria 1973 

Marking to the day the 50th an- 
niversary of the beginnings of 
Brethren mission activity in Ni- 
geria, a festival is to occur at 
Garkida on Saturday, March 17, 
planned by a subgroup of the 
Lardin Gabas Executive Commit- 
tee. 

Representatives from congre- 
gations, overseas churches, sister 
denominations, federal and state 
governments, and local chiefs and 
emirs will observe singing, pa- 
rades, drama, traditional dances, 
and horsemanship. Invited to 
perform native dances will be 
groups from the Bura, South 
Margi, Central Margi, Higi, Chi- 
buk, Kilba, Hona, Gavva, and 
Pali tribes, and to demonstrate 
galloping — a customary part of 
Nigerian ceremonials — will be 
people from Biu Division and the 
Chibuk tribe. The Boys and 
Girls Brigades also will perform. 

The same weekend special 
services are to occur in the 44 
congregations of Lardin Gabas. 

Invited to attend from over- 
seas will be officials of the 
Church of the Brethren, the 
Basel Mission, and the Breth- 
ren Church. 

A 50th anniversary booklet 
documenting the history and per- 
sonnel, foreign and national, of 
Lardin Gabas is to be published 
in English and Hausa. 

October 1-24 a study tour of 
Brethren from the United States 
will be hosted by the churches 
and institutions of Lardin Gabas. 



February 1973 MESSENGER 1 



^ The Agony and the Ecstasy. Chalmer E. Faw describes the changing 
season that is upon the Lardin Gabas church in North-East Nigeria 

Q The Glory in Their Bosoms. Nigerian Christians recount what their 
faith means to them. Interviews, drawings by Kermon Thomason 

H The Challenge of Nationhood. Former Christian Council of Nigeria 
executive Emmanuel Urhobo assesses the task of molding a nation 

^^ 50 Years in Nigeria. A recap of highlights in the church, the 
mission, education, and health, compiled by Feme Baldwin 

Creative Nigeria. Artistic expressions in North-East Nigeria tend 
to be utilitarian but are beautiful and creative nonetheless 

Lardin Gabas: The View From Within. In profiles of three Nigerian 
churchmen, Alan Kieffaber notes that the similarities between the 
church in Nigeria and America are nothing short of shocking 

No East, No West. Ongoing changes will not sever the abiding ties 
of Christian community, states mission executive Joel K. Thompson 

The Spirit Helps Us in Our Weakness. Carl W. E. Almquist be- 
lieves in miracles and points to their presence in his life 

"Africa: The Possibilities Are Dazzling" describes the continent-wide 
thrust of the Christian movement (2). . . . In "The Downfall of the 
Noblest Dog" John B. Grimley sketches the wisdom and humor of Lardin 
Gabas peoples (14). . . . In "Those With Whom We Work" Donald L. 
Stern lists key churches and agencies with whom Brethren cooperate (18). 
. . . "Behind the Beginnings" by Mary Ann Moyer Kulp recounts the youth 
movement which sparked the opening of Brethren work in Nigeria (19). 
... A meditation, "Dawn Glistens on the Grasses," conveys words of 
universal praise (27). . . . The Nigeria commemorative articles are con- 
cluded with an editorial, "The Soil Was Good. Now the Seed Bears Fruit" 
by Kenneth I. Morse (44). Also Outlook (beginning page 30). Under- 
lines (33). Turning Points (36). Resources for Lent and Easter, 
by Hazel M. Kennedy (40) 



42 



EDfTOR 

Howard E. Royer 

ASSISTANT EDITOR 

Linda K. Beher 

ASSOCIATE EDITOR 

Kenneth I. Morse 

PUBLISHER 

Galen B. Ogden 

VOL. 122, NO. 2 



FEBRUARY 1973 



CREDITS: Cover (left) Fritz Raaflaub. 
Cover (center) 18, 22 (lower left), 24 (low- 
er left), 26, 29 Lois Schmidt. Cover (right), 
13 (left) Keni Gardi. Inside cover, 4 Basel 
Mission. 7 O. Libanbauher. 10, 12 (right) 
United Nations. 12 (left) Otto Schan 
bacher. 13 (right) UNESCO. 17 Wilhelni 
Schevtt. 21-24 (except lower left on 22. 
24) Gerald Neher. 27 woodcut by Augusta 
Lucas. 30, 32 (upper), back cover Don 
Honick. 32 (lower) Edward J. Buzinski. 
19 selections from "No Longer Strangers." 
the biography of H. Stover Kulp, by Mary 
Ann Moyer Kulp (Brethren Press, 1968). 

2 MESSENGER February 1973 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter Aug. 20, 1918, under Act of 
Congress of Oct. 17, 1917. Filing date, Oct. 1, 

1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to Reli- 
gious News Service and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: $4.20 per year for indi- 
vidual subscriptions; $3.60 per year for church 
group plan; $3.00 per year for every home 
plan; iife subscription, $60; husband and 
wife, $75. If you move clip old address 
from Messenger and send witli new address. 
Allow at least five weeks for 
address change. Messenger is 
vned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave., Elgin, 
60120. Second-class postage 
paid at Elgin. 111., February 1973. Copyright 

1973, Church of the Brethren General Board. 



■ 



K 



ew sounds are coming from Christianity 
in Africa. 

The voices and vibrations are of vital, 
growing communities struggling to speak 
for themselves and to handle agonizing 
political, ecumenical, tribal, economic, 
and racial challenges. 

Last fall an All-African Conference of 
Churches noted several signs that "the 
vitality of Christianity is throbbing in the 
heart of Africa." For example: 

n Memberships are spiraling, partic- 
ularly in Kenya, Tanzania, and other 
countries in eastern Africa. 

□ Native leaders are gaining new per- 
spectives on the role of Christians in their 
nations and on Africa in the Christian 
world at large. 

n Churches are collectively tackling 
refugee, rehabilitation, and educational 
problems. 

□ New initiatives are proposed in 
Christian-Muslim dialogue and cultural 
understanding. 

n Black churchmen in white-domi- 
nated colonial or quasi-colonial regions 
of the south are directly confronting rac- 
ist systems. 

n Mission-founded denominations are 
coming of age in terms of making their 
own administrative decisions and con- 
ducting their own evangelism. 

The church in Africa "has a future and 
possibilities more dazzling than anything 
we can imagine," says Dr. Noel King, a 
leading US scholar on African religion. 

Numerical increases in the twentieth 
century are already dazzling. In 1900 
there were about 4 million African Chris- 
tians, about half in the Orthodox and 
Coptic churches of the north. Today the 
total is estimated at between 97 million 
and 135 million, with slightly less than 
half Roman Catholic, about 30 percent 
Protestant, 15 percent Orthodox and 
Coptic, and the remainder categorized as 
"African Independents." 

Based on current rates. Christians are 
expected to number 350 million out of 
a total population of 768 million by the 
year 2000. 

Mission efforts are one reason for the 
growth, and probably the major reason, 
but a host of indigenous groups have 
sprung up in the past 20 years. These 
"breakaway" churches are the fastest 
growing religious bodies in some regions. 

Yet, despite the statistics. Dr. King 



The center of Christian strength in 2000? 



Africa: The possibilities are dazzling 



adds a proviso to his optimistic forecast 
on the future: The church potential will 
be fully realized in Africa only if the 
church can dissociate itself from the 
"misdeeds" of "rascally self-appointed 
friends of the past." 

That process of dissociation - — "Af- 
ricanizing" the church — is one of the 
most crucial issues. It brings problems 
of its own, while also spurring creative 
energy. One challenge is to work out 
new structural and ideological relations 
between mission agencies and the Chris- 
tians in countries keenly aware of their 
independent status. 

Christianity is at once the oldest and 
the newest world religion on the African 
continent. In Egypt, Ethiopia, and other 
areas of the north, roots go back to 
apostolic days. 

One tradition holds that Mark took the 
Christian gospel to Egypt before a.d. 50. 
Thriving communities existed in the 
second century and Alexandria became a 
significant theological center. 

Christianity was taken into Ethiopia 
and across north Africa. St. Augustine 
was a fourth-century African. Then in 
the seventh century, Islam swept across 
the north from Arabia and by the 
eleventh century was dominant, although 
the Egyptian (Coptic) church continued 
and Ethiopia withstood much of the 
Islamic forces. 

Africa below the Sahara was cut oflf 
from Christian contacts by Islam, and it 
was not until the fourteenth and fifteenth 
centuries that significant missionary work 
in West Africa was begun and much of 
that faded in time. 

The nineteeth century brought the 
great missionary boom in Africa. Along 
with the missionaries came hospitals, 
schools, and Western ideas and ways of 
worship, some of which were resisted by 
adherents of tribal religion which remain 
dominant in many regions today. But 
Christianity began to take root, to build 
an African foundation. 

While evangelists are still sent to sub- 
Sahara Africa (they are not generally 
welcome in the predominantly Muslim 
north) from America and Europe, more 



and more missionaries who go are spe- 
cialists in medicine, economic develop- 
ment, technology, and social services. 

Increasingly, African Christians con- 
duct more of their own teaching, preach- 
ing and theological inquiry. They are 
freeing themselves from Western philo- 
sophical and liturgical forms, and that 
process has given rise to the indigenous 
groups. 

In Zaire, formerly the Congo, the 
Church of Christ on Earth, founded by 
Simon Kimbangu and commonly called 
the Kimbanguist Church, is one of the 
fastest growing denominations. It com- 
bines African motifs with Christian belief 
in a way particularly attractive to the 
people. 

In Zaire's Katanga province, a Catholic 
charismatic movement known as "Jamaa" 
appeals to, and is limited to, married 
adults. 

Across Africa indigenous Christian or 
near-Christian groups proliferate — the 
Cherubim and Seraphim movement in 
Nigeria; the Legion of Mary (Legio 
Mariae) in Kenya; the Church of Christ 
in Africa, a splinter from Anglicanism, 
also in Kenya and the African Brother- 
hood Church in the east. 

Meanwhile, Catholic, Orthodox, Angli- 
can, Baptist, Methodist, Presbyterian, and 
Lutheran churches are also prospering, 
yet all to some degree are de-Westerniz- 
ing themselves — with the exception of 
the white denominations of South Africa. 

The Rev. John G. Gatu of Nairobi, 
head of the Presbyterian Church of East 
Africa, recently explained that Africans 
are turning to Christianity from tribal 
religion because it cuts across national 
lines and is adaptable to changing times. 

He also explained that Africans are 
changing the liturgy and music and many 
organization patterns to fit the needs and 
circumstances of the masses. 

More and more mission-founded Prot- 
estant Churches are gaining indepen- 
dence. In all churches, a great increase 
in native bishops, priests, preachers, 
and teachers is noted. Bishop Abel T. 
Muzorewa, the first black United Meth- 
odist leader in Rhodesia, has emerged as 



the leader of the opposition to the white 
minority government. 

Churches, black and white, in southern 
Africa — with the exceptions of the 
Portuguese colonies of Angola and 
Mozambique — are making louder pro- 
tests against apartheid (racial separation) 
and white-dominated social and political 
systems. 

Catholic, Protestant, Orthodox, and 
Independent churches are stepping up 
combined eff'orts to care for refugees, 
overcome tribal conflicts, alleviate pov- 
erty, forge a viable "African theology," 
and plan for industrial and technological 
development. 

New attention is being paid to Chris- 
tian-Muslim dialogue. In recent weeks 
seven bishops, four of them Africans, in 
Senegal and Mauritania called for in- 
tensified dialogue, particularly on Chris- 
tian-Muslim marriage. An Islam in Africa 
Project has existed in west and central 
Africa since 1959 when an ecumenical 
gathering in Ibadan, Nigeria, urged study 
and action on how Christianity can ap- 
proach Islam. 

The "Africanization" of Africa and its 
churches can and does bring troubles, as 
in Zaire where President Mobutu Sese 
Seko has forbidden the use of Christian 
names in baptism and an explosive 
church-state clash ensued. The edict 
threatened jail sentences for priests who 
disobeyed. 

Some commentators conclude that 
radical nationalism sees all churches as 
foreign and, therefore, appeals to the 
traditional tribal beliefs which may lie 
under the surface of "superimposed" 
Christianity. The possibility of short- 
lived conversions is recognized as a real 
issue by churchmen. 

But. a comment by Bethuel Kiplagat, a 
Kenyan, regarding African literature 
most likely applies to culture at large, at 
least in sub-Sahara Africa. "The church 
is here to stay," he said. 

A US church official put it another 
way: "The center of Christian strength 
in the year 2000 will be Africa, not 
North America." — Religious News 
Service 



February 1973 MESSENGER 3 




4 MESSENGER January 1973 




Concerned as the Nigerian brethren are over staggering problems, 
the one recurrent sign of hope is the unfaiHng vitaHty of the 
Christian movement. The people-potential is great 



Tbeagcmy 
^'the ecstasy 




Here you are, stuck out in this remote 
village, with the promise of five dollars 
a month support. Last month you got 
sixty-three cents. This month it looks 
like there will be nothing at all. Yet you 
struggle on. Weren't you sent out here 
by the local church? Isn't it after all the 
Lord's work and, pay or no pay, you 
must keep on? Isn't this what they told 
you at Kulp Bible School, that you must 
largely support yourself with ox and 
plow? So that now if you don't get a pen- 
ny, so what? Yes, but why did your 
church leader in town send you out to 
this unlikely village in the first place? 
Could it be that you, with three years of 
training, would be too much of a threat 
to him there? 

You are only one of literally hundreds 
of village workers serving where the pas- 
tures are parched and dry and the going 
is rough. The level of stewardship is so 
low that only a few places can support 
their leaders, and even then at a rate far 
below that of other wage earners. Yet the 
Lord's work goes on. Somehow the peo- 
ple-potential is so great, with hundreds 
still pressing for help, that, money or no 
money, the work manages to move along. 
And so does time: years swallowing up 
months, as the Nigerian church of Lar- 
din Gabas comes of age. 

Missionary churchmen are becoming 
fewer and fewer. The agony of a chang- 
ing season is upon the church. As Ni- 



Baptisin at Gavva. The open- 
ing of new tribal areas, txew vil- 
lages, new congregations points 
visibly to God's work of grace 



gerians more and more take complete 
leadership and sponsorship there are mis- 
givings. Many indigenous church work- 
ers find it all very threatening. Others see 
in it a real challenge and rejoice that Ni- 
gerians have been and are being trained 
for the responsibilities involved. 

In this great savanna land it is only af- 
ter the old grass dries and is burnt off at 
the end of the rains that the new grass be- 
gins to sprout and cattle find grazing even 
months before the new rains begin. 
Lardin Gabas finds itself in that period 
between the rains, a time of burning 
grass. Yet already the spears of hardy 
vegetation are pushing through and just 
inches beneath the surface are the myri- 
ads of roots insuring growth for many 
seasons to come. 

The problem of stewardship is a serious 
one. Most Nigerian churchmen list it 
at the top of their present concerns. It 
not only means little or no financial as- 
sistance for the many dedicated workers 
but a serious lack of equipment and sup- 
plies of all sorts to carry on the work. 
Somehow Western-style stewardship edu- 
cation and methods of fund raising have 
not taken hold here. It could be a case 
of "too little too late." Or perhaps it 
means the imposition of something alien 
to basic Nigerian culture. No doubt also 
stewardship has never seemed so crucial 
as it does now as overseas assistance is 
reduced. No one can predict what this 



6j^ ChalmerE. Faw 



February 1973 MESSENGER 5 



One of eight Lardin Gabas students at 

the Theological College of Nigeria is 

Filibbus Gwama, a Kulp Bible School 

graduate and Gavva church leader 



portends for the future, except that in all 
likelihood for some time to come a great 
deal of leadership must be on a tent- 
making basis. 

Seventy years ago the area Lardin 
Gabas was torn by tribal warfare, raiding 
parties, and feuds among the clans. The 
colonial government put an end to most 
of the outward forms of oppression and 
hostility. Then, after the coming of the 
mission the many years of exposure to 
the gospel of Christ has helped soften the 
ragged edges of intertribal conflict. 



JTet ( 



Let old rivalries and distrust die 
slowly. Even now "tribalism" stands high 
on the list of serious weaknesses as our 
Nigerian brethren speak out. On the 
local church scene it often manifests it- 
self in cliques of families, clans, or tribes, 
pushing each other for church office and 
preferment. In the district it means 
rivalry for representation by sections and 
tribes. The struggle to locate a central 
church headquarters for the district is 
symptomatic of the general situation. 
Yet, distressing as this is at times, it is 
encouraging to note the expressions of 
real faith on the part of churchmen that 
this problem, like many others, will be 
taken care of as time goes on. 

One of the culturally most deeply 
rooted agonies is in regard to the Ni- 
gerian system of marriage. Traditionally 
in West Africa, plural marriages were not 
only sanctioned but constituted a way of 
life, with a complete value structure 
based upon them. The lowest men on the 
ladder of social acceptability were the 
bachelors. Next to them and only slightly 
higher were the husbands of one wife, 
a man's influence in the village being in 
direct ratio to the number of wives and 
living children he has. The coming of 
the mission posed a direct challenge to 
this whole system and there have been 
hurts on both sides. 

On the one hand there are many who 
have faithfully adopted the teaching of 
the church and, though sometimes dis- 
criminated against by their fellow tribes- 
men, both pagan and Muslim, have 
managed to weather the storms and have 
gained positions of honor and respect 
both inside and outside the church. They 
deplore as a sure sign of the deterioration 
of the church the fact that many of their 



fellows have slipped back into plural 
marriages and are deeply hurt at this un- 
faithfulness. 

On the other hand countless adults 
have been turned away from the church 
door by the hard alternatives the church 
has handed them. Either they put away 
all wives but the first one, an impossible 
demand for all Nigerians and for more 
sensitive Christian consciences, or wait 
until all the wives die off but one and 
then become baptized members. Half- 
way measures such as building separate 
huts for the extra wives, or that of "spe- 
cial register" by which they become 
second-class members, without baptism 
or the right of communion, have not 
proved too satisfactory. 

In fact many sensitive leaders, particu- 
larly among the younger men who have 
had some training in Nigerian culture, 
are not only repudiating these partial 
measures but are advocating the baptism 
of older polygamists, keeping the mo- 
nogamist line intact for younger men. 
Some, however, openly or inwardly, re- 
gard monogamy itself as an importation 
from the West and not so explicitly 
Christian as the missionaries have always 
preached. Many young leaders shrink 
from evangelistic work among pagans be- 
cause of the dilemma it puts them in of 
inviting all to come, "New Life for All" 
as the evangelistic slogan has it, and then 
having to deny baptism to that section of 
the "all" involved in polygamy. 

So deeply rooted is this total problem 
in the thinking of our churchmen that 
the issue erupts like a volcano from 
within most any discussion and, when it 
does, it obscures all other subjects with its 
heat and smoke. Yet, critical though the 
problem is and fraught with the most 
explosive possibilities, the hopeful fea- 
ture is the fact that all West Africans are 
struggling with this same question and 
surely out of the consecration of mind 
and will of millions of such sincere Chris- 
tians, led by the Holy Spirit, some way 
through the impasse will be found. 

Meanwhile the church continues to 
grow. A steady stream of people con- 
tinues to come through the inquirers' 
classes into preparation for baptism and 
then on to full membership in the bur- 
geoning church. Each year sees the or- 
ganization of one or more new congrega- 
tion. Troubled and concerned as our 



Nigerian brethren are over the staggering 
problems that face them in these days, 
the one recurrent sign of hope is the un- 
failing vitality of the Christian move- 
ment. The people-potential is great. New 
tribes or tribal areas keep opening up to 
the gospel, new villages are being reached, 
and there are daily evidences of God's 
work of grace in many individual lives. 
Across all Lardin Gabas there is a con- 
viction that the church here has a real 
future in spite of the problems. What- 
ever the changing seasons, the work will 
go forward. 

Undergirding this faith is a genuine 
personal commitment and high degree of 
Christian piety on the part of many 
Lardin Gabas church leaders, laymen, 
and ministers alike. One of the newer 
pastors tells of an experience as he strug- 
gled in his first parish. His was a town 
church in which each section seemed 
engaged in sharp rivalry with every other 
section. He worked and worked to bring 
about reconciliation and unity, but to no 
avail. Three years went by and still 
there was little evidence of improved re- 
lations. One day he went off into the hills 
by himself to meditate and pray. Upper- 
most in his mind was this divided church 
situation. 



A 



IS he tried to pray a bee kept buzzing 
around his head and face in a most an- 
noying fashion. His first impulse was to 
stop right there and dispose of that bee! 
Then another thought came to counter 
this one. If you let a mere bee distract 
you from prayer, what will be the next 
little thing that will turn you away from 
your central purpose? So he calmed down 
and tended to his praying. When he re- 
laxed, the bee relaxed and soon flew 
away. He prayed on, determined that 
nothing should now divert him from his 
central concern, the reconciliation of the 
church. He returned to the town. In a 
surprisingly short time the discordant 
factions began to relax as well and to 
work together. Within a month he had a 
harmonious church and thus it continued 
from that time on. 

Agony is getting all uptight about the 
work God has given us. Ecstacy is put- 
ting God first and discovering that his 
work goes forward beyond our wildest 
dreams. D 



MESSENGER February 1973 




February 1973 MESSENGER 7 



The glory 
in 
their 
bosoms 



interviews ^drawings 
byKermon Thomason 



The coming of the Gospel to Nigeria's 
Lardin Gabas meant a job as a school 
teacher . . . good health facilities . . . 
better farm yields . . . schools for our 
children. But is this all it meant . . . 
bread and butter and jam? What sort of 
Christianity has been sown in Nigeria? 
Where is that glory that transfigures? 

I had been asking this question — 
What does the Gospel mean for you? — 
to many Lardin Gabas people and getting 
the same answers. There seemed to be 
no Damascus Road incidents, no com- 
mitments by Galilee. Finally I saw what 
the early missionaries had seen, that if 
the Word of God is to change persons it 
must speak to their human needs — and 
action counts more than preaching. 

The glory is all there, and it has trans- 
figured. But commitment to Christ in 
Lardin Gabas means something quite 
different from commitment in urban 
America. In Lardin Gabas commitment 
means accepting whole new ways of life 
— education; salaried jobs; hospital care; 
better farms; freedom to mix with other 
people, to marry whom you wish, to live 
where you please, to be what you like. 
To the men and women of Lardin Gabas 
the Gospel has meant freedom to be new 
persons in Christ. 




Pilesaw Sawa 

the first Christian 

I was just a youth in 1923 when the 
missionaries first came to Lardin Gabas. 
I found work with them as a steward. 
Soon they began teaching boys to read 
and write, and I attended their classes. 
They preached to us and told us what 
was right and wrong. It was not new. 
We already believed the same thing. 
What was new was Christ. I accepted 
him as my savior and I was in a group of 
four boys who were the first converts. 

I followed the missionaries when they 
went to work at Dille and Lassa, and I 
became a teacher and worker in the 
church they founded there. So much has 
happened because of the coming of the 
Gospel that I can not think what my life 
would have been without it. I was cured 
of leprosy in the mission hospital. I mar- 
ried within the church and raised my 
family in it. Now I am old, but I have 
my family around me and can live in 
dignity. My children have all prospered. 
I cannot say what the Gospel has meant 
to my life, because for me it has been 
my life. 







^v.' 








Yaro BataMshelbwala 

village evangelist 

When I was about eleven years old a 
CRT (Class of Religious Instruction) 
teacher was working in my village and I 
first came in contact with the Christian 
Gospel. I learned what I could from him 
and later began elementary school. But 
I was too old and I dropped out in my 
third year. But I wanted to work for the 
Lord, and I became a CRI teacher my- 
self, going from one small village to an- 
other, preaching, and teaching reading, 
writing, and simple arithmetic. 

A big change came for me in 1963 
when I was able to enter Kulp Bible 
School. I completed the three-year-course 
in the Hausa language. Since then I have 
been an outreach worker for Waka 
church. I can only give thanks to God 
that he saw us here and gave us the 
chance to have life everlasting. The Gos- 
pel has brought peace and unity to the 
Christians of Lardin Gabas. But with the 
work of the mission it has brought other 
great changes. We no longer live in fear. 
We know how to be healthier, and 
diseases have been brought under con- 
trol. We know how to grow better crops 
on our farms. Our children can attend 
school. We are no longer dominated 
by Moslems. 



8 MESSENGER February 1973 




Habiba E. Fahiwa 

Bible school student 

When I was a girl, and would ask my 
father if I could go to church, he would 
give me a task to complete that he knew 
would keep me busy past church time. 
But my fiance and a missionary finally 
persuaded him to relent, and I had a 
church marriage in 1963 when I was 
fifteen. 

My husband Ezekiel and I worked 
together in several villages where he was 
the evangelist. I taught women's classes. 
We did this for some years before we 
came to Kulp Bible School to study. We 
also had five sons born to us. 

To me the greatest thing in Christ is 
love. In Christianity we love each other 
and have fellowship. I find I can forgive 
others and not hold grudges. In finding 
new life in Christ, I want also to help 
others find it. This is why my husband 
and I have worked as evangelists. I want 
to bring up my sons in the Christian faith. 
One way I can help them is to make their 
home a Christian place. I try to keep it 
neat and clean and healthy. I do not 
want them to know the fear we used to 
know. Then we only believed that if we 
did wrong, an evil spirit would capture 
us — now we know we have souls that 
can be forgiven. 




Bathli S. Wakawa 

elementary school teacher 

Until 1957 my parents did not know 
about Christianity. But they wanted me 
to be educated, so they entered me in 
school. I became a Christian while I was 
a schoolboy. After I graduated from 
Waka Teachers' College in 1968 I be- 
came a schoolteacher. My parents have 
not yet accepted Christ, but for me he 
is everything. He released me from the 
darkness of our old tribal life. Not that 
all the traditional ways are bad. But the 
worst part is that they cause people to 
lead narrow lives, never trusting any- 
thing outside their own clan. 

So I have freedom. I am literate. I still 
farm, but life does not depend on it. I 
married the girl of my choice, and we 
have just had our first child. We want to 
build a family free from ignorance, free 
from ill health, free from fear, free as 
God's children to lead a whole life. In 
the old way you were only a person with- 
in the clan. If you left it you were as a 
dead person. In Christ we can really live 
and be whole individuals. 







Paxil Wampana 

Waka Teachers' College graduate 

I was born in the hill country north 
of Mubi. Our area was one of the last to 
submit to the European conquest of Ni- 
geria. The hills had been raided for 
slaves for so long that my people mis- 
trusted and resisted all outside inter- 
ference in our lives. Today our parents 
still resist change. But they have agreed 
to allow their children to be educated, 
for they see that after all their world has 
changed. If we are to make our way in 
the new world we must be educated. 
This has enabled many of us to be 
touched by the Gospel of Christ. 

Because of this I cannot speak of what 
the Gospel means without speaking of 
my education. I am finishing my final 
year of teacher training. In 1973 I will 
be a teacher. I thank God I can know 
the world beyond the hills of my home. I 
know the security that comes in knowing 
Christ — security that gives me the free- 
dom to be so much more than if I were 
only herding my father's cows. I have 
seen the unifying power of the Gospel 
and I feel myself a part of the fellowship 
of Christians around the world. My 
prayer is that God will use me as a 
teacher to reach the children of my area 
and help bring my people more fully into 
the modem world. D 



February 1973 MESSENGER 9 



^ 



"Though tongue and tribe may differ, in 
unity we stand . . ." 



The challenge 
ofnationhood 



In the challenge of nationhood, an under- 
standing of the historical background of 
the varied peoples now composing the 
Nigerian nation may be useful. Long 
before the penetration of Africa by 
Western civilization, there were examples 
of several old civilizations of Nigeria 
which were rich in the diversity of their 
culture and systems of administration. 
These included the Bornu, Katisina, 
Kano, Zaria, Oyo, Benin, Igala, Nupe, 
and Jukun. 

The beginning of the Nigerian nation 
as one unit started with the political and 
administrative arrangements introduced 
by successive British governments from 
1885 onwards. Various geographical 
areas of the country were gradually con- 
solidated into separate protectorate and 
colonies until 1914, when the amalgama- 
tion was called the British Colony and 
Protectorate of Nigeria. 

In 1939, the Southern Province was 
subdivided into Eastern and Western 
provinces. In 1947, the Northern, East- 
ern and Western provinces were redesig- 
nated regions. Ten years later the West- 



ern and Eastern regions became self- 
governing and in 1959, the Northern 
Region attained the same status. Finally 
in 1960, Nigeria became an independent 
federation. 

In its march toward nationhood, Ni- 
geria had the advantage of several 
British institutions, including education, 
religion, administration, commerce, and 
agriculture. From the end of the last 
century, it had produced a small but im- 
pressive number of educators, profession- 
al people, and administrators who ac- 
quired political, administrative, institu- 
tional, and commercial expertise. Aware- 
ness of their surroundings and potentials 
had been acute by the end of World War 
II when they sought fulfilment in a na- 
tional sovereign context. The leaders 
negotiated for and achieved the inde- 
pendence of the country from Britain in 
1960 and it is pertinent to observe here 
that this was due, to a very large extent, 
to the Christian missionary influence — a 
most important factor which started Ni- 
gerians on the road to freedom. Without 
missionary education and British institu- 



Nigeria is on a course of fully employing 
its natural and human resources. At left 
a forestry student measures tree height 



by Emmanuel Urhobo 



February 1973 MESSENGER 11 



»rrf^5«H^ 




tions, it is inconceivable that Nigerians' 
early desire for freedom and the means 
with which to win their independence 
could have been so easily fulfilled. 

The conflicts which arose between 
1960 and the 1967-70 Nigerian Civil 
War were the unfortunate growing pains 
of a people of diverse cultures and eth- 
nic groups, with interdependent political 
structures, suddenly thrown together to 
evolve a national government. Two 
major factors deserve attention here. 

First, it was an irony of fate that a 
people tutored in British unitary form of 
democratic government were, at inde- 
pendence, experimenting on a federal 
constitution alien to both the British ex- 
perience and Nigerian traditional sys- 
tems. 

Secondly, the negotiations for inde- 
pendence did not include economic in- 
dependence or any clear-cut economic 
arrangements likely to eliminate the fears 
of ethnic and regional groups who were 
afraid of being left behind in the devel- 
opment of the country. It also left un- 
touched the economic monopoly and 
stranglehold of the concentration of ec- 
onomic power in British and European 
hands. 



Ihe 



Lhe experiment in federalism as an 
instrument of nation building, the strug- 
gle for power between the regions and 
the political parties, the attempt to work 
out a temporary solution to tribal fears 
and frictions, and the attempt at allocat- 
ing resources to the satisfaction of all 



three regions were some of the most 
important factors which led to the in- 
terruption of Nigeria's otherwise impec- 
cable march toward nationhood in 1967. 
The manner of the prosecution of the 
Civil War, the cessation of hostilities, 
and the return to peace were, however, 
further proof of Nigeria's maturity and 
resilience. 

In today's world of international, ec- 
onomic, and military power diplomacy, 
the concept of nationhood must empha- 
size, more than ever before, vigorous and 
cooperative unity and direction of pur- 
pose among national groups. It is under 
this atmosphere that the nation can 
maintain its sovereignty and a stable at- 
mosphere within which all its resources 
could be utilized most efficiently, to im- 
prove the standard of living of its people 
and to sustain a vigorous economy. It is 
this concept of nationhood that can 
guarantee a meaningful freedom from 
ideological, economic, and military vul- 
nerability and exploitation. 

Nigerians have since the end of the 
Civil War become more conscious of the 
meaning of nationhood and the need for 
nation building. The national anthem ex- 
presses the true meaning of unity in the 
Nigerian context: "Though tongue and 
tribe may differ, in unity we stand. . . ." 
The seeming fractionalization of Ni- 
geria into more than 200 languages and 
an almost equal number of ethnic groups 
and subgroups, and its political history 
preclude a rigid unitary concept of na- 
tionhood. But it underlies the urgency 
for the active molding of its wealth of 



diversity into some complementary and 
parallel streams of development directed 
toward the achievement of common 
ideals and objectives. The creation of the 
twelve-state structure of government dur- 
ing the Nigerian Civil War was a step in 
that direction. The various peoples of 
Nigeria could now find fulfillment of 
their aspirations within their own ethnic 
and geographic groups and their national 
identity in the interaction between the 
groups and at the national level. 



^n consolidating its nationhood, Ni- 
geria is now on the road to meeting the 
present and future economic needs of its 
peoples. It has a large agricultural base 
which it is now about to develop fully to 
provide employment, feed its large popu- 
lation and contribute to its total ec- 
onomic growth. It has developed an in- 
dustrial base and it is about to em- 
bark full-swing on developing its econ- 
omy, fully employing all its rich natural 
and human resources. In the course of 
economic development, many social and 
political changes are bound to occur 
which would lead to a better life and a 
strong and healthy nation. 

Nigeria has been also fortunate in ac- 
commodating Christianity, Islam, and 
Animism without serious religious con- 
flicts. Yet the lessons of the religiously 
inspired conflicts in other parts of the 
world have brought about a new con- 
sciousness. Nigerians would readily ad- 
mit that religion should play an im- 
portant part in nation building but will 



12 MESSENGER February 1973 




Nation building, from the 
left: Pictures one and four, 
literacy, medical work in 
Lardin Gabas area. Two, 
construction of main dam 
on Niger River. Final 
scene, tv programming for 
classrooms 



equally resist any attempt by any reli- 
gious group to play a leading role in 
determining the political, economic, or 
social relations in the country. Many 
different factors have brought about a 
radical change in Nigeria's attitude 
toward religion. The political and ec- 
onomic developments in other parts of 
Africa have brought a synthesis of 
thought and aspirations in Africa. 

The relevance of Christianity in the 
constantly changing situation in Africa 
becomes a factor of prime concern to all. 
This has been accelerated by the articu- 
lateness of many once oppressed people 
who are now free, or in the process of 
being free, in their efforts to determine 
their future and their relationships with 
the rest of the world and their institu- 
tions in Africa. The increase in knowl- 
edge and communication since the end of 
World War II has exposed Christianity 
today more fully to the ugliness and in- 
justice of poverty, racism, and economic 
exploitation. Cultural, ideological, and 
religious pluralism has synthesized 
modern thought on Christianity. Chris- 
tianity as an institution is recognized as 
part of the political and economic power 
structures of the Western world today. 
Thus Christianity is expected to lay itself 
on the line where it stands on these issues, 
in order to be relevant not only to Africa 
but to the problems and issues confront- 
ing all of mankind today. 

Independent African states zealously 
guard their sovereignty. They want to 
control and run their institutions them- 
selves, including health and education. 



Missionaries must therefore be aware of 
and accept the changes which these de- 
mand in the nature and direction of their 
services, where these are demanded. 
They must be willing to give their services 
where and in what manner they are 
needed and asked for, not in the way 
they have been accustomed to in the past. 
It is in this flexibility and adaptability of 
the missionary to change that the credi- 
bility of nonpartisan missionary service in 
Africa can be reestablished for the 
future. 

Nigerians, along with Africans gener- 
ally, are not rejecting Christianity, but 
they are going through a period of stress 
as traumatic as those being experienced 
by missionaries in Africa today. They 
are bewildered by a religion which extols 
individualism, equality, and freedom for 
all peoples, but which is suspect of being 
allied with the economic and power 
structures which deprive them of their 
rights of free choice and emancipation. 
They are disturbed by the rationality of a 
religion which invites hell-fire for the sin 
and immorality of the oppressed but 
shies away from the forceful condemna- 
tion of the sin, immorality, and injustice 
of powerful individuals, corporations, 
and states which claim allegiance to the 
Christian faith as the basis of their op- 
pressive acts. Africans are also now re- 
jecting the trappings of Christianity 
based on Western culture and not on es- 
tablished doctrine. 

It would be worthwhile, in these cir- 
cumstances, for missionaries to examine 
their own cultural biases and how far 



they can be justified in their present ap- 
plication of Africa today. The whole 
strategy of Christianity today points to 
the direction of relevance without loss of 
"pure" doctrine. 

Missionaries today should be more 
than spiritual leaders. They should be 
able to inspire people to social effort for 
the community; to build roads or train 
various skills when these are the things of 
greatest concern and need for the people 
they serve in the name of God. The 
separation of the needs of the spirit from 
the needs of the body is no longer an 
acceptable doctrine in the African con- 
text today. 

In conclusion I would commend the 
Church of the Brethren in its work in 
Nigeria. It has been my privilege to 
watch the Brethren at work in Nigeria 
especially during the Nigerian Civil War 
and immediately after the end of hos- 
tilities. Those missionaries in Africa and 
in Nigeria who are still looking for a 
point of relevance in the ever-changing 
conditions in Africa will do well to follow 
the example of the Church of the Breth- 
ren which represents, for many Ni- 
gerians, the type of Christian involve- 
ment they will like to see in the church in 
the future. 



L 



Lt is my hope that this will come about 
quickly and that together we can all co- 
operate in the total liberation of peoples 
everywhere towards their spiritual, ec- 
onomic, social, and political self- 
determination, n 



February 1973 MESSENGER 13 







^^ 










// >* 


^^ 


itVn 






/ 


v>^ 




^'^ 


^ 




1 


K\ 1 




v\ 






— f^^\ 


^^%{ 


VvA/^ 


U 1 1^' (v_i 


[^ 


6'^'-' 




The trader 


ooking fo 


his donkey 








One head can't carry a roof 





The lazy neighbor, surfeited with food, sets fire to the corn bit 




^enti inithlu ndalna katsilar hya gathers 
up the wisdom of Jesus' words, "A serv- 
ant cannot have two masters," as well as 
the contemporary warning not "to spread 
ourselves too thin" as we dash back and 
forth from one responsibility to another. 
The Margi people of Nigeria put it this 
way: "Two cooking fires are the down- 
fall of the noblest dog!" 

The wisdom of the ages embodied in 
folk tales and proverbs is often expressed 
through the antics and the imagined hu- 
man characteristics of animals. In a list 
of twenty-nine Margi proverbs fifteen 
refer to such animals as the dog, baboon, 
hyena, fish, wild cat, mouse, and lizard. 
You've heard about the bull in the china 
shop. The Margi people say, Ba bulam 
wu far uhi — the baboon in the corn 
field; or again, with additional overtones, 
Gwar mompolingu wu dlimar ku — the 
hyena in the goat house! This refers not 
only to the person who travels rough- 
shod over the finer things and the feel- 



14 MESSENCHR February 1973 



"The downfall of 

the noblest dog 

sayings from the Lardin Gabas 

text by John Grimley 
material for Bur a proverbs by Feme Baldwin 



V 




o 



O 



i> 



o 



fj'i p, 




ings of others, but also refers to the per- 
son who after getting to where he wants 
to go (into the goat house), panics 
because of the restrictions and goes be- 
serk, breaking out through the "walls" to 
his ruin, and without even one "goat"! 



M, 



Lany proverbs pass on wisdom at the 
expense of laughing at ourselves or at an- 
other who is brutish and stupid, as in the 
case of the hyena, or at an outcast, per- 
haps a person of another tribe. It is the 
"trader from a neighboring tribe who is 
looking for his donkey," while riding on 
him! — the lady looking for her glasses? 
And it is "the lazy neighbor who, having 
been surfeited by overeating, sets his 
corn bin afire!" 

Some of life's truths are taught by 
proverbs like "The home that increases 
will decrease" — pride goes before a fall; 
and by "Sit on the low anthill, sit on the 
high anthill" — both the common man 
and the king have ants in their pants! 
And by "The fish trusts in water, but it 
is water that cooks him" — the very cir- 
cumstances upon which we depend may 



in due course bring about our downfall. 

To be prepared is "to make a shield 
from a soft, fresh buffalo hide before 
the day of warfare," and "to cut a goat 
skin for carrying the baby on Mother's 
back before the day of birth." Life's 
dilemmas are expressed with "escaping 
between the horns and the ears" — from 
between the devil and the deep blue sea! 
And life's tight places, by "the corn be- 
tween the grinding stones." 



A 



proverb that points up hypocrisy: 
"Skinning the lizard to sell its skin is one 
with eating its flesh." The tendency to 
cause our own trouble: "Throw an ob- 
ject into the water and fish it out with 
one's own foot," and "Jump into the 
water without knowing its depth or what 
is in it!" This also carries with it the 
thought of researching a proposition be- 
fore going headlong into it. Hospitality 
is proverbial for Africa, but it may be 
taken advantage of: "The mouse taking 
refuge in a clump of grass unburned by 
a passing fire eats and leaves" — the 
person who moves in on a relative to eat 



Two cooking fires are the 
downfall of the noblest dog 



and sleep for months and then leaves just 
before the hoeing season! 

The Bura people of a neighboring river 
valley express God's providential care 
with "God chases the flies from the 
stump-tailed cow." Kir duku akita 
kirambwa wa reminds the Bura person 
inclined to rush ahead on his owA that 
assisting cooperation is usually needed, 
for "one head cannot carry a house roof" 
from the place where it has been fabri- 
cated on the ground to the top of the 
house wall. Two — or ten — heads are 
better than one! Yet the necessity to make 
one's own decisions and bear one's own 
troubles is expressed like this: "It won't 
give your neighbor a headache" — your 
neighbor may be curious, but your trou- 
ble will not bother him enough to cause 
him to give you help; therefore, make 
your own decisions and carry your own 
responsibilities. Here is another excellent 
proverb from northeast Nigeria: "If fire 
lights on your neighbor's beard, sprinkle 
water on your own" What do you think 
that one means? D 



February 1973 MESSENGER IS 



50 years in Nigeria 



The church 



1923 

December 9 : H. Stover Kulp preached 
in the Bura vernacular for the first time. 
His subject: Jesus healing the blind man. 

1924 

April and May: Village evangelism 
became a reality as an estimated 16,000 
people in 48 villages first heard the story 
of One named Jesus. 

1927 

June 12: Four young men who were 
attending school at Garkida were bap- 
tized — the first of thousands to take that 
step. 

1929 

February: The newly organized fellow- 
ship of believers convened in the first 
district meeting. All officers except the 
moderator were Bura Christians. 

1938 

The New Testament became available 
to the Buras in their own language. A 
revision and reprinting were done in 
1950. Translation of the New Testament 
into Margi progressed slowly. More 
recently the New Testament in Higi nears 
completion. 

1951 

The establishment of classes for ex- 
perienced pastors was the real beginning 
of a trained local ministry and led to the 
first ordinations of Nigerian pastors. 

1952-54 

The district approved the proposed 
constitution of the Tarayyar Ekklesiyoyin 
Kristi a Sudan ("Fellowship of the 
Churches of Christ in the Sudan), and 
became affiliated as Lardin Gabas (East- 
ern District, Church of Christ in the 
Sudan) . 



a capsule report 
by Feme Baldwin 

16 MESSENGER Febniarv ]973 



1955 

The first two Nigerians were ordained, 
Pastor Eli K. Mamza and Pastor Modu 
Mshelia. 

1958 

In cooperation with several other 
church fellowships Lardin Gabas moved 
toward the development of the Theologi- 
cal College of Northern Nigeria. 

1960 

Kulp Bible School was opened for the 
purpose of training Christian leaders who 
would support themselves by innovative 
farming and give leadership in local 
churches. Advanced classes for pastors 
and the integrated training program in- 
cluding theology by extension, literacy, 
and literature, have also become part of 
the KBS program. 

1970 

The church in Nigeria has 17,552 
members organized into 42 congrega- 
tions. 

Lardin Gabas approves a new constitu- 
tion making the Nigerian church an au- 
tonomous group seeking to be in fellow- 
ship with the Church of the Brethren as 
a sister denomination. 



The mission 

1923 

March 8: H. Stover Kulp and A. D. 
Helser sat on their horses and looked 
across the Hawal River Valley, dreaming 
of their call to build a mission. 

March 17: After a brief consecration 
service the first earth was turned for a 
building for the Church of the Brethren 
Mission in Nigeria. 



1924 

February 25: The Mission was of- 
ficially organized, with committees 
chosen to have charge of specified duties: 
medical, evangelistic, education, and 
language. 

1925 

July: The completion of a primer in 
the Bura language was the culmination of 
months of effort in writing down what 
had never been a written language. This 
book was the first of many in Bura, 
Margi, and Higi prepared by the Mission 
for use in schools and churches. 

1927 

March: Outreach into two new sta- 
tions — to Gardemna near Garkida and 
to Dille among the Margi people. Be- 
cause of a water shortage the Dille sta- 
tion was moved to Lassa. 

1930 

After patient effort and prayer, per- 
mission was finally received to work at 
Marama, the first outpost in Bornu 
Province. 

1941-57 

A great period of expansion into new 
territories and tribes — Chibuk (Chi- 
buk), 1941; Wandali (Bura), 1946; 
Gulak (Margi), 1948; Shaffa (Bura), 




1950; Mubi (Gude, Fali, others), 1954; 
Uba (Margi, Fali), 1956; and Mbororo 
(Higi), 1957. 

1952 

The new Rural Development Commit- 
tee was given special responsibility to 
improve farming methods and assist in 
innovation in animal husbandry. 

1972 

Initiation of a new program in total 
community development. 



Medical 



1924 

May: Dedication of the first small 
hospital building at Garkida; the start of 
what has become the Ruth Royer Kulp 
Memorial Hospital. 

1928 

The first medical work at Lassa which 
led to the building of a hospital there and 
a major expansion of facilities in 1955 

1929 

The beginning of a leper colony, later 
officially the Adamawa Provincial Lep- 
rosarium, with 3,000 acres set aside for 



living and working space. People of 
many tribes came for treatment and most 
eventually returned to their home vil- 
lages. In this way the leprosarium be- 
came a center from which the Good 
News of a new way of life spread far and 
wide. 

1972 

Planning and progress on Lafiya, a 
major advance in community health care. 



Education 



1923 

December 17: Opening of the first 
school with 26 pupils on the first day. 
Enrollment soon had to be limited to 70 
for lack of space. 

1942 

All primary schools were closed 
temporarily in order to move them into 



more direct control of the church and 
community. By 1944 most were re- 
opened. 

1952 

Opening of Waka Training Center for 
the training of teachers and for sec- 
ondary education. Before this time 
teacher training classes had been held in 
Garkida and Lassa, with the first class 
finishing in 1938. 

1967-69 

The more than 40 primary schools 
started and supervised by the mission 
were transferred to the control of the 
Nigerian government. 

Plowing on school farm, 
Kulp Bible School, Mubi 




Those with whom we work in Nigeria 



by Donald L. Stern 

The evangelism, education, health, de- 
velopment, and other mission tasks in 
which the Church of the Brethren is 
joined with the Lardin Gabas church are 
quite often referred to as "our work in 
Nigeria." One who visits Waka Schools, 
Kulp Bible School, the leprosarium and 
general hospitals, or in the churches is 
impressed by the amount of resources, 
both human and financial, that have been 
poured into this work. Somehow during 
the fifty years of sending more than 300 
workers and over six million dollars 
many of us have been led into thinking of 
and referring to the work as "ours." 

But the visitor soon discovers that 
others have contributed to these pro- 
grams, often in a major way. Consider a 
recent World Ministries Commission re- 
port showing ministries of Lardin Gabas 
supported by Brethren contributions for 
one year of $333,740 augmented by a 
whopping $852,612 from non-Brethren 
sources. 

Who are these groups that support 
Brethren and Lardin Gabas-managed 
programs? What follows is an overview 
of the groups with whom we work in 
carrying out our mission tasks in Nigeria. 
Included are various church and mission 
bodies as well as private (nonchurch) 
and government agencies. 

Missionary Board of the Brethren 
Church, headquartered in Ashland, Ohio, 
has since 1948 provided both personnel 
and finances. Currently, four of their 
missionaries are working in Lardin 
Gabas. 

The Basel Mission, founded in 1815, is 
an independent mission society with 
headquarters in Switzerland. Basel 
Mission began work in the northeastern 
part of the Lardin Gabas area in 1959. 
By the early 1960s their workers were 
participating in the activities of Lardin 
Gabas. In 1964 the congregation that is 
the outgrowth of this work was received 
as a part of the Lardin Gabas church. 
There are currently thirteen missionaries 
serving in the Lardin Gabas church from 
Basel Mission. They come from Holland, 
Germany, and Switzerland and are of 
Lutheran and Reformed background. 

MESSENGER February 1973 



They assist the church in the programs at 
Kulp Bible School and Theological Col- 
lege of Nigeria and in evangelism and 
church development tasks. Also, they 
provide a medical and health ministry in 
the northeastern part of Lardin Gabas. 

The American Leprosy Mission, head- 
quartered in New York City, provides 
both funds and technical assistance in 
the leprosy work. 

Hillcrest School at Jos is a mission 
operated elementary, junior and senior 
high school enrolling the children of 
missionaries as well as of Nigerians and 
others. Its board of governors consists of 
representatives from the cooperating 
mission bodies. Upon graduation from 
high school its students receive the US 
high school diploma or the West African 
School Certificate. Around 550 students 
from about ten different countries are 
enrolled at Hillcrest. 

The Christian Council of Nigeria is a 
national church council with headquar- 
ters in Lagos. The Lardin Gabas church, 
along with more than a dozen other 
church bodies, is a member. This coun- 
cil coordinated the various church spon- 
sored relief and rehabilitation efforts 
following the Nigerian civil war. Its 
Christian medical department provides 
liaison between the churches engaged in 
medical work and the federal govern- 
ment. Through its social action depart- 

Chapel, Theological College, Bukuru 




ment loans are provided for agricultural 
and other developmental projects. It is 
publisher of the Nigerian Christian mag- 
azine. The Institute of Church Society 
located at Ibadan is owned by the Chris- 
tian Council of Nigeria. 

Tarayyar Ekklesiyoyin Kristi A Sudan 
(Fellowship of the Churches of Christ in 
the Sudan) with headquarters in Jos 
consists of eight autonomous church 
bodies including the Lardin Gabas 
church. The congregations of these 
churches are scattered throughout the six 
northern states. Participation in the pro- 
grams and activities of TEKAS is vol- 
untary. In addition to fellowship it has 
provided a basis for cooperation in the- 
ological education, evangelistic efforts, 
educational, and social service activities. 

Theological College of Nigeria is 
owned and operated by TEKAS related 
churches and mission bodies. It provides 
theological and pastoral training for the 
diploma and certificate level. Beginning 
this year it offers a Bachelor of Divinity 
program with the University of London. 
Dr. Chalmer Faw serves as vice-prin- 
cipal. 

Northern Education Advisory Council, 
an agency with offices in Kaduna and 
sponsored by cooperating mission bodies, 
serves as liaison to the state governments 
in education. Its executive secretary is 
Ivan Eikenberry of the Church of the 
Brethren. 

Central Christian Pharmacy, in Jos, 
was organized by several church mission 
groups engaged in medical work in Ni- 
geria. The Church of the Brethren is 
represented on its administrative board. 
The Central Christian Pharmacy serves 
as a nonprofit purchaser/manufacturer 
/supplier of drugs for the medical pro- 
grams of fifteen church and mission 
groups. 

Government of the North-East State 
has its central offices for the various min- 
istries at the state capitol in Maiduguri. 
The Lardin Gabas church area is located 
in North-East State. Because of the ed- 
ucational, medical, and developmental 
ministries in which our church is en- 
gaged with the Lardin Gabas church, we 
cooperate with the various ministries of 
the state government in these efforts. □ 



^he advent of the First World War 
brought a state of uncertainty to the 
Church of the Brethren. Traditionally a 
peace church, opposed to all forms of 
violence, it recognized the need for 
positive action in 1917 but the channel 
for this response was not clear. Those of 
the church most deeply trapped in this 
no-man's land between the battlefield and 
complete refusal of any involvement 
were the students in the Brethren colleges 
and the seminary, students of draft age 
who wished to demonstrate through 
their church their loyalty to Christ just as 
their classmates and friends were dem- 
onstrating on the battlefield their loyalty 
to their country. They, too, wished to 
make a positive contribution to the 
cause of peace. 

Many felt that the best expression of 
this loyalty would be through a vastly 
increased missionary eff'ort. Work had 
already been established in India (1895) 
and in China (1908). Now some of 
those who were in favor of expanding 
Brethren missionary endeavor felt that 
Africa presented a challenge equal to the 
current wartime demand for service and 
sacrifice. 

At this time Dr. Karl Kumm, explorer 
and missionary to Africa, then secretary 
of the American Branch of the Sudan 
United Mission, was on a speaking tour 
of the church colleges. His plea was 
directed to the church to join in building 
a chain of missions across Africa to help 
arrest the spread of the Moslem religion 
southward below the Sahara. Thus it 
was through him that the majority of 
interested students were impressed with 
the urgent need in Africa which he 
described. Dr. Kumm spoke at Man- 
chester College in Indiana in October 
1916; immediately seven students vol- 
unteered to give their lives in the service 
of Christ in Africa. That winter, Floyd 
Irvln and Merlin Miller, students at 
Bethany Biblical Seminary who were 
representing the Student Volunteer 
Movement in Brethren colleges, visited 
Juniata and there described the birth of 
the Africa movement as it had occurred 
at Manchester. To hearts already 
kindled with missionary zeal, Kumm's 
plea and the interest at Manchester 
served as fuel; the fire for Africa spread 
to Juniata, burning more brightly with 
each passing day. 

Ruth Royer and Stover Kulp had 
spent hours together discussing foreign 



missions. In their original talks they had 
shown determination to go wherever the 
need happened to be; actually, because 
of the war and their own rather indefinite 
circumstances, their thinking was largely 
still nebulous, although Africa had at 
times figured in their conversations. 
That they were committed to foreign 
service was sure; to which field was yet 
to be decided. 

Now with the fire of enthusiasm for 
Africa burning in them, they met with 
Irvin and Miller and joined in discussion 
and prayer. It was decided to urge the 
General Mission Board at its 1918 
meeting at Hershey, Pennsylvania, to 
consider opening work in Africa. The 
matter was presented; while the board 
was agreeable to the idea in general, it 
was as the same time deeply involved in 
problems which the worldwide conflict 
had created in the already-established 
missions in India and China. The fol- 
lowing decision was recorded in the 
board minutes: "We desire to concen- 
trate our efforts, funds and workers 
upon the work already established; but 
[we] will accept funds for other fields in 
case they cannot be secured for work 
already established." 

One immediate outgrowth of the 
Irvin-Miller visit to Juniata was the 
formal organization of the intercollege 
group interested in Africa as the next 
field of missionary exploration. Mr. 
Miller was named president of the Vol- 
unteers for Africa and Ruth Royer 
became the secretary. . . . 

Meanwhile the war had ended, and 
the Volunteers for Africa strongly felt 
that this was the time for action. How- 
ever, obstacles were manifold and seem- 
ingly unsurmountable. The financial 
prosperity of wartime had been short- 
lived, and taxes were rising. There was 
agitation for the General Mission Board 



to decrease the mission budget. Then, 
too, India and China were in desperate 
need for workers who had not been able 
to go to these fields during the war 
years. 

Undaunted, the Africa group resolved 
to pray for workers for these other fields 
and for increased giving to missions so 
that not only could the work in India and 
China advance but also their own dedi- 
cation to Africa could begin to bear 
fruit. It seemed that these prayers were 
answered beyond their greatest dreams, 
for at the 1919 Annual Conference, held 
at Winona Lake, Indiana, the largest 
group of missionaries ever appointed in 
one year was present. Furthermore, in a 
major address. Dr. T. T. Myers did in 
fact predict the eventual establishment 
of a Brethren mission in Africa. His 
address was followed by an appeal from 
Dr. J. J. Yoder, a member of the board, 
for "workers in India, China, and 
Africa." 

At the time of the Winona Lake Con- 
ference, five members of the Volunteers 
for Africa were prepared to make ap- 
plication to the board for service in 
Africa: Mr. and Mrs. Merlin Miller, 
Stover Kulp, Floyd Irvin, and Trude 
Mishler. Meeting together, they voted to 
formulate a statement to be submitted to 
the board at the August meeting. A 
committee of three — Kulp, Miller, and 
Irvin — prepared the following state- 
ment, which was then presented to the 
board: 

"Out of love for the church and in 
harmony with the sentiment for Mission 
in the Brotherhood as expressed at our 
recent Annual Conference and with the 
Forward Movement, we, the under- 
signed, are herewith presenting our ap- 
plications for service in the unoccupied 
portion of the Sudan. We realize that 
action upon our applications must await 



Behind the 
beginnings 

Adapted from No Longer Strangers 
by Mary Ann Moyer Kulp 



February 1973 MESSENGER 19 



the decision of the first more vital ques- 
tion of the establishment of a mission in 
Africa. . . ." 

Then followed the first definite state- 
ment made in the direction of opening 
work in Africa — the proposal of the 
board to establish this new field "as 
soon as the proper time seems to have 
come to do so." Although this expression 
seemed to the Volunteers to lack force 
and definite direction, they took en- 
couragement from it and continued to 
wait and pray. In their eagerness, 
however, they waited only a short time 
and then began again to bring pressure 
for action. Thus it was with great joy 
that they received the announcement of 
the board: a deputation of three men — 
J. H. B. Williams (the board secretary), 
C. D. Bonsack, and J. J. Yoder — would 
be sent in 1920 to visit the work in China 
and India to evaluate the extent of 
changes which had occurred on those 
fields as a result of the war. They were 
to return by way of Africa to investigate 
the possibility of opening work there. 

In July 1920, the journey was begun 
with visits to China and India as planned. 
Upon leaving India, Williams became 
ill: uncertain as to the severity of his 
sickness, the other two deputation mem- 
bers felt that they should return home at 
once. Williams, however, insisted that 
they continue on tour; he felt that he had 
a sacred trust to report back to the 
Volunteers, for whom the trip was, in a 
sense, being made. And so they contin- 
ued toward Africa. After they reached 
Mombasa, East Africa, Williams died, a 
victim of typhoid fever, leaving upon 
Africa the first tangible symbol of Breth- 
ren consecration to the peoples of that 
great continent. 

The news of Williams' death sent a 
mighty challenge across the sea to the 
waiting Volunteers for Africa who were 
now more determined than ever to take 
up their work where his life had been 
given. Thus was the die finally cast. 
This, in reality, was the first birth pang 
of the Church of the Brethren Mission 
in Africa. 

During the winter of 1921-22, Stover 
and Ruth (who had been married in 
June 1921 and who were in the pastorate 
of First church, Philadelphia) were in 
contact with Dr. Kumm of the Sudan 
United Mission. 



He was invited to speak at First 
church, and Stover had opportunity to 
talk with him, telling him of their con- 
cern over the delay which was keeping 
the door of Africa closed to them. And 
they sought his advice. Although he, 
not being Brethren, was unable to offer 
them any concrete hope, he did suggest 
that they seek a group of prayer-partners 
— forty men and women of their ac- 
quaintance who were interested in mis- 
sions and who would be willing to pray 
daily for one definite thing: that Ruth 
and Stover would be serving in Africa 
before the end of the year (1922). Such 
a fellowship was formed in the spring of 
1922. Stover later termed that prayer 
fellowship one of the greatest experiences 
of his life. 

It seemed, indeed, that the work of 
the Holy Spirit was evident at once; 
from that time on, events moved rapidly 
toward the coveted end. In April, 
Stover met with the executive council 
of the Sudan United Mission. At this 
meeting, which had been arranged by 
Dr. Kumm, opportunity was presented to 
Stover to go to Africa under the 
S.U.M., later to be transferred to the 
Brethren work there, should such work 
be established in the future. While 
Stover and many others within the 
Church of the Brethren were reluctant to 
see our first missionaries to Africa go out 
under non-Brethren auspices, they felt 
more than ever the need of the hour in 
Africa. And so at the April meeting of 
the Southeastern District of Pennsyl- 
vania (Stovers' home church district), a 
petition to the General Mission Board 
was drawn up. It included a request for 
the money necessary to send Ruth and 
Stover under the S.U.M. and, if this 
were not possible, at least board sanction 
for their going. 



/„ 



. n May, Stover was ordained to the 
ortice of elder by First church and was 
asked to consider serving there another 
year. With Africa so much on his heart, 
however, he found it very difficult to 
imagine another year in the United 
States, regardless of the joy he had 
derived from serving this congregation. 
Through the inspiration of the Partner- 
ship of Prayer, and from the recent 
opportunities offered by the S.U.M., his 



hopes had crescendoed. With each pass- 
ing day it seemed that he could bear the 
uncertainty no longer. Yet on into the 
summer of 1922 negotiations went back 
and forth, and still the two were waiting. 

Meanwhile, one of the earlier Student 
Volunteers, Albert D. Helser, after his 
graduation from Manchester College, 
continued his interest in Africa as a new 
mission field for the Brethren and had 
begun his preparation for service there 
by attending a course in tropical medi- 
cine for laymen given at Livingstone 
College in England. While in London, 
he had procured valuable information 
concerning a likely field for the Church 
of the Brethren in Africa. He had been 
granted an interview with Sir Hugh 
Clifford, then the governor-general of 
Nigeria. In the interview the governor 
expressed interest in the missionary 
aspirations of the Church of the Brethren 
as they concerned, in particular, educa- 
tion in Nigeria, and indicated that our 
mission would be welcome there. While 
this was not a formal grant of permission 
for the Brethren to enter Nigeria, it was 
greatly encouraging to Albert, and he 
returned to the US with the news. 

Stover's investigations through Dr. 
Kumm, who had visited Nigeria several 
times, substantiated Helser's findings. 
They then went on to agree upon a 
district in northeastern Nigeria. 

There was by this time sufficient pro- 
Africa sentiment within the higher 
echelons of the church to bring the mat- 
ter to a climax. At the Annual Confer- 
ence at Hershey, Pennsylvania, in June 
1922, the General Mission Board pres- 
ented four workers for Africa. These 
four — Ruth and Stover Kulp, Albert 
Helser, and Lola Bechtel (soon to be- 
come Mrs. Helser) — were approved. 
In September the board commissioned 
Stover and Albert to go on ahead to 
select a field, with their wives to join 
them later. With this momentous de- 
cision made and the suspense of four 
years of waiting at last in the back- 
ground, these four exuberantly began 
making concrete plans. There were still 
details to be settled, including the exact 
area of Nigeria to which they would 
go; but these matters they left to the 
board, who, in sending them, was 
demonstrating an unprecedented step of 
faith, n 



20 MESSENGER February 1973 




A colteclion of prize- 
winning • 



calabashes 



CREATIVE 

"Art and craft work in Nigeria can be classified in two general categories," writes Gerald 
Neher in Lardin Gabas: A Land, A People, A Church, a volume being released this spring 
commemorating 50 years of the Brethren presence in Nigeria. Airport art, the kind of work 
tourists can readily buy from the Hausa traders in every large town but not generally in 
Lardin Gabas. has little utilitarian use or artistic value. And it contrasts sharply with the 
work of Lardin Gabas artists and craftsmen whose products are more than "art for the sake 



NIGERIA 



a/lrts and crafts in Lardin Gabas: Both beautiful and useful 

of art." Mr. Neher notes, "AH members of society are consumers of works of art, and the 
evaluation of a piece of art is not left to a few critics." 

Artistic expressions in grasses, wood, clay, and metals, and the creation of elab- 
orate hair styles and designs on gourds or calabashes abound in Lardin Gabas. Women 
decorate gourds by burning into the dried rind ancient and symbolic markings shared with 
generation after generation in the oral tradition. Sometimes natural dyes rubbed into the 
smooth, unburnt surface enhances the patterns on the bowls and spoons made in this way. 
The visitor will discover in the Mubi market area brass knives, sheaths, bowls, and brace- 
lets cast by the cire perdue method. Craftsmen mold a design in beeswax over a clay core, 
then surround the wax with more clay, leaving a small hole. When the clay dries the artist 
removes the wax with heat and pours molten brass into the cavity. 

On the following pages readers will find a collection of photographs illustrating some 
of the artistry that characterizes Lardin Gabas. 

Februar)- 1973 MESSENGER 21 



4 Tiaditional house scidptwe and con- 
"■■X tempo) aiy motifs blend on the fiont of 
■| Zona's post office. Though not in Lai dm 
Gahas, the design chai actei izes change 




Every man is expected to weave 
grasses for a house roof or, at left, 
a grain bin roof 




■Ut.. 



Every woman participates in creating the 
hair styles of her ethnic group 




The Fali place on the pinnacles of their 
conical roofs elaborate clay sculptures covered 

with stylized human and animal forms 



Rhythms of drums can signal emergencies 

or call a group to dancing: below, a wood 

carver creates a hoe handle with an adz 




In early times 
the person who 
possessed the 
knowledge of iron 
working was 
regarded with awe. 
These tongs were 
used both in 
ceremonies and in 
smithing 



Weaving of basket from grasses 



24 MESSENGER February 1973 




Lardin Gabas: 
The view from within 



A former Brethren pastor, in Nigeria as a 
teacher and not a conventional mission- 
ary, sees things in a different fashion. 
Not objectively perhaps, but differently. 
He gets invited to church meetings since 
he is a reverend-in-residence, and he 
hears a lot of comments from pastors, 
students, laymen. What does he hear? 

A sharp and surprising impression 
comes through when one sorts out the 
main distortions of culture shock and 
differences of custom and language. The 
impression is that of a Nigerian church 
facing the same problems as the church 
in the United States. In Nigeria the 
change may be more sudden and the 
preparation for it less, but when the 
differences between America and Nigeria 
are put in perspective, the similarity can 
only be described as shocking. The 
words come back over and over with a 
dawning sense of familiarity: We are 
losing our youth. We are not training 
leaders. Our leadership doesn't under- 
stand local problems. We've lost our 
evangelism. Our stewardship is weak. 
We have a generation gap. All our mon- 
ey goes into maintenance. At the base 
of it all, human frailties play too large a 
role in the Body of Christ. 

When the shock wears off, the effect is 
heartening. I am no longer a missionary, 
a savior, and enlightener. I am a fellow 
human being in a sister church, our 
hopes and heartaches are the same, and 
we are brothers. I am convinced that 
this awareness is essential to understand- 
ing the Nigerian situation, and our own. 



by Alan Kieffaber 




M 



John Guli 



idway between the mission stations of 
Lassa and Mbororo, on the main inter- 
section of the gravel highways, is John 
Guii's house. Frequent radio messages 
say, "Leave the mail at John Guii's," or, 
"I'll pick you up at John Guii's," indicat- 
ing the central position John occupies 
in his church and community. 

Since 1970 John Guli has been trans- 
lating the New Testament for the Higi 
people. But the goal of "a chapter a day" 
is often upset by other demands on his 
time. Members of the community come 
to him for advice. As an ordained lay- 
man trained at Kulp Bible School and 
the Theological College of Northern 
Nigeria, he performs many ministerial 
tasks for the dozen congregations within 
bicycling distance. He has a wife and 
six children. 

Though scarcely 30, John is a formid- 
able force, radiating and generating op- 
timism and enthusiasm wherever he goes. 
But his optimism does not preclude an 
acute awareness of the church's prob- 
lems. John's list of concerns does not 
strike one as being at all unique to 
Nigeria. 

Problem: evangelism. "How shall they 
hear without a preacher?" And how shall 



there be preachers without committed 
candidates and funds for their training? 

Problem: stewardship. "The workman 
is worthy of his meat" (or at least his 
guinea corn!). How can a man serve 
cheerfully and well without receiving 
enough compensation to feed his family? 

Problem: service motive. "Material- 
ism is creeping in," says John Guli, "and 
it's hard to find men who are free from 
selfish motives and willing to venture 
out." 

Problem: unity. "The problem of 
tribalism" and "the need for emphasis 
on brotherhood" sum up for John Guli 
the most serious obstacle facing the 
church in Nigeria. He is aware, as are 
many of his fellow churchmen, that this 
hurdle must be overcome before the other 
tasks can be seriously approached. For 
John, completing the Higi Bible will be a 
major step, enabling nearly one third of 
the church's members to read the scrip- 
tures in their own language. 

The need of the Nigerian church, like 
the Corinthian church before it, is to 
unite its factions and submerge its dif- 
ferences beneath the call of a universal 
Lord. Beyond that are the tasks of finding 
capable and committed leaders, building 
a stewardship base to train and educate 
them, and, from there, deepening the 
discipleship of the existing church and 
expanding it "into all the world" of 
northeast Nigeria. 



M 



miadu K. Mshelbila, perhaps more 
than any other Nigerian churchman, 
stands with his feet in two worlds. With 
the mark of his clan etched on his broad 
face, he is closely related to an old royal 
Pabir family (in the Western part of 
Lardin Gabas). Yet in 1973 he is at 
once the first Nigerian principal of Kulp 
Bible School and the chairman of the 
19,000 member Nigerian church. His 
challenges at a school in the opposite 
(eastern) end of the district and as the 
head of a church with many tribal faces 
is enabling unity to emerge from the 
pressures of tradition and the pell-mell 



February 1973 MESSENGER 25 



rush into the modern era. 

Though not yet 40, Mamadu does not 
lack experience. Liice many church 
leaders, he was first drawn to education, 
Christianity, and church work by a med- 
ical problem, which brought him early in 
life to the Garkida hospital community. 
His training is all so typical of his gen- 
eration: begin primary school, then 
teach in the lower classes, advance a few 
years, then teach some more. So, to 
Waka Teachers" College and a teaching 
certificate, after which he also followed 
the channels to become an ordained 
minister. When in 1964 he was appointed 
headmaster at Garkida, the oldest and 
largest Christian primary school in the 




Mamadu K. Mshelbila 

mission area, he had served as preacher, 
village evangelist, officer in Boys" Brigade 
(similar to Boy Scouts), and member of 
several church committees. He left 
Garkida to attend the Theological Col- 
lege of Northern Nigeria for four years. 
When coming to KBS in 1972, he 
brought not only this broad cross-section 
of experience, but also a family of eight 
children. 

Predictably, however, the breadth of 
Mamadu"s experience necessarily limited 
its depth — just one of Nigeria's leader- 
ship problems, as Mamadu sees it. "In 
the past, both expatriates and Nigerians 
have had a vague fear that Nigerians 
could not handle responsibility v/eW. 
This fear is to our mutual shame.'" This 
mistake is being corrected, but the image 
is there. Now budding rapidly, young 
leaders are thrust into learn-as-you-go 
situations. For the most part, they wel- 

26 MESSENGER February 1973 



come it. For Mamadu it's a well-estab- 
lished pattern. 

Other concerns subtly nag at leaders 
like Mamadu. "Will there be a continua- 
tion of real friendship and fellowship 
with the overseas church, as the expatri- 
ates gradually phase out?"" Implicit is a 
fear that the shaky financial structure will 
collapse if overseas support is withdrawn 
too soon. What is "too soon?"' The 
"schedule" of withdrawal, much dis- 
cussed but little clarified, is a touchy 
subject on both sides of the water. 
Mamadu points to cases where individual 
stations or entire programs have disap- 
peared under such circumstances. The 
present World Ministries Commission 
pattern of personnel termination and 
budget tightening combine with the 
Nigerian struggle for a sound base of 
money, leadership, and unity to make 
this concern a real one. 

Disunity, also a touchy subject, looms 
large in everyone's mind. "But unity, 
brotherhood, and mutual understanding 
must come to the church,"" says Mamadu. 
"When these are present, then problem 
solving will be easy; maturity and self- 
sufficiency will develop naturally."" 
This sounds glib until one considers how 
often similar words are said of "mission"" 
situations and areas of conflict stateside, 
and in the church at large. Mamadu 
definitely includes the US church in his 
three-point goal. He feels the Nigerian 
church would be as severely crippled by a 
premature break with the "parent"" 
church as by a schism among the 
Nigerian factions. 

It is Mamadu"s hope that his leadership 
will be sufficient to guide the Nigerian 
church through this turbulent period of 
misunderstanding and fracture, to a 
higher plane of spiritual and organiza- 
tional maturity. For him, a return to 
the roots of the faith is essential, as an 
anchor amid the waves of less worthy 
loyalties. He covets the prayers and the 
continued support of his "brethren" in 
both Nigeria and America. 



M 



am Nvwa Balami often feels like a 
square peg in a world of round holes. A 
dedicated teacher and pastor, he is one of 
the Nigerian churchmen caught in the 
pincers of past and future. A slight man 
with a slight physical handicap, he has 



nonetheless earned the respect if not 
always the agreement of his brethren. 

"My first ambition has always been to 
teach, and to serve wherever my church 
needs me."' This double-barreled ap- 
proach is directly to the point of Ni- 
gcria"s need. Desiring to do more than 
teach children, Nvwa left his post as 
headmaster of Marama primary school 
and became an evangelist in the sur- 
rounding villages, convincing the govern- 
ment people that Bible should be added 
to the "3 R"s" in the program for illiterate 
adults. A long string of churches now 
surrounds Marama. 

Nvwa early perceived the need for 
sound theological education in the 
nascent Nigerian church. He got church 
assistance to attend the Theological Col- 
lege of Northern Nigeria, the first Lardin 
Gabas man to do so. He then assumed 
charge of the church at Waka with its 
thousand members in school and sur- 
rounding community. He stayed at this 
work for five years, stressing education 
and pastoral counseling in every mud hut, 
teacher's house, and dormitory room. 

Had theological education come too 
soon? Nvwa resisted the district's re- 
quest that he move to Kulp Bible School 
after one year, maintaining the im- 
portance of his ministry at Waka. In 
majalisa (district meeting) he suggested 
that pastors wear robes to dignify their 
office and eliminate concern for clothing. 
Years ago this idea was regarded as im- 
pertinent and status seeking. But for the 
50th anniversary celebration, all the min- 
isters will have robes. At TCNN, Nvwa 
learned an appreciation of music and 
form in worship, but at home he was told 
that his ideas should be reserved until 
more people shared his training. This 

Nvwa Balami 




bothers him very much because he sees in 
it a crisis in leadership, the church's most 
immediate obstacle. Nvwa notes the men 
who have been to TCNN and those who 
are there now. Will their ideas be ac- 
cepted? Will they be regarded as threats 
by less-trained church leaders? Mamadu 
and John Guli have found a place in the 
church structure, but how many will? 
Some are already deciding that there is 
no future for the "educated" man in the 
church, and are turning elsewhere. 

Nvwa's own case illustrates. Leaving 
Waka because of ditfering views on 
church-sponsored education, he is now 
teaching Bible at Waka Secondary 
School. But since the school cannot 
recognize his nondegree certificate from 
TCNN, his salary is minimal. Thus he 
finds himself on the fringes of a church 
he wants to serve, yet lacking in creden- 
tials to assume the position of a qualified 
teacher. In Nigeria, it is difficult to 'find 
the money to go back to school, especially 
for a man with five children and responsi- 
bility for other relatives. If he saw 
changes on the way, Nvwa might be 
more optimistic about the present. 

The first to confess his own sensitivity 
to reproach, desire to advance, and the 
pressure of ethnic loyalty, Nvwa insists 
the church must rise above these. "We 
should not see shameless manipulation 
within the church. The meaning of 
Christ is the opposite of self-interest and 
family loyalty." The church must re- 
verse the trends of shrinking membership, 
caution in evangelism, conflict of interest, 
and failure to attract and make a place 
for potential young leaders. The solution 
he sees is better education — for wor- 
ship and ministry, for administration and 
evangelism, and for weaning the church 
from divisive infighting. 

Nvwa would admittedly like to be in 
the vanguard of the new church, not as 
an officer but as a teacher of ministers in 
Lardin Gabas. Perhaps he has alienated 
himself from the support he needs. Does 
the church need him? Is education one 
of its priorities? Does it want to be 
healed from its crippling infirmities? 
Nvwa is caught with his church in these 
dilemmas. 

"I'm getting too old to learn Greek," 
Nvwa smiles wryly, "but there are still 
some possibilities, and in or outside the 
church, something will open up." n 




Dawn glistens on the grasses 



We are awake. 

Sleep is still in our eyes, 

but at once on our lips 

shall be your praise. 

We glorify, praise, and adore you. 

We — that is, the earth, 

the water, and the sky; 

that is, the grasses and bushes and 

trees; 
that is, the birds and all the other 

animals; 
that is, the people here on earth. 
Everything that you have created 
enjoys your sun 
and your grace 



and becomes warm in it. 

Dawn glistens on the grasses.. 

Mist is still hanging in the trees, 

and a soft wind 

promises a fine day. 

Should we not enjoy everything 

that you have created? 

We are meant to. 

That is why we are so joyful 

this dawn, 

O Lord. 

Grant that the hours and minutes 

do not slip away in our hands, 

but that we live in your time. 

Amen. 



From / Lie on My Mat and Pray, edited by Fritz Pawlzik. Copy- 
right © Friendship Press, New York, 1964. Used by permission. 



February 1973 MESSENGER 21 



The church of Jesus Christ in Africa is a powerful living stream, 
taking its color from the native soil 



No east, no west 



In Cincinnati, Ohio, last June delegates 
of the 186th recorded Annual Confer- 
ence paused to recognize and to celebrate 
the deep, rich fellowship relationship 
which exists between the Church of the 
Brethren and its sister church in Nigeria, 
the Eastern District of the Church of 
Christ in the Sudan, sometimes called 
Lardin Gabas by Brethren who have 
kept an attentive eye on the church which 
has developed out of Brethren mission 
work. 

Recalled were the memories of those 
church leaders, both Nigerian and mis- 
sionary who had labored side by side for 
nearly a half a century to make Christ 
known and to discover God's will for his 
people in a complex and changing world. 
Celebrated was the fact of Lardin Gabas 
being a church in its own right, now 
walking its own road, ordering its own 
life and exercising autonomy in matters 
of its own polity and program. 

After the moments of recognition and 
celebration a delegate from a rural 
church in Northern Indiana came to me 
and shared what had been in his mind 
and heart that day. He said, "Last sum- 
mer my daughter was married and I was 
torn between the feelings of joy and sor- 
row. Today I felt the same thing . . . 
sorrow for the loss of our mission and 
the joy in knowing a new church lives in 
Nigeria." 

I've reflected on that comment many 
times over the last several months be- 
cause he was able to articulate some of 
my own mixed feelings and, I suppose, 
the feelings of many who were in Cin- 
cinnati that day. It has helped me to 
come to understand that in all of life, 



relationships are constantly changing. 
Things do not remain the same. But that 
does not automatically mean a close 
relationship will cease nor that separation 
must occur. The bonds of love and fel- 
lowship among friends can increase and 
endure the natural pattern of life which 
brings constantly changing relationships. 

I like to think that the Church of 
Jesus Christ is like a powerful, living 
stream which flows into and through all 
the nations of the world, giving of itself 
to enrich the people and transforming 
the land, bringing from and depositing in 
each place something of the soils and 
chemical wealth it has picked up on its 
way. But at the same time it adapts 
itself to the shape and the features of 
each local landscape, taking even its 
coloring from the native soil. 



ihat 



'hat is what had happened in Nigeria. 
And so, today it's true that some persons 
in Nigeria are very happy to no longer 
feel they are members of our mission. 
They rejoice that they have come of age. 
They are grateful they are members of 
God's church, of a church which has an 
unmistakable stamp of Nigeria upon it. 

It's also true that there are fewer mis- 
sionaries serving in Nigeria today and that 
a Lardin Gabas pastor told me that "three 
years are enough for most missionaries 
to train us." But the same pastor said he 
and his colleagues will continue to wel- 
come some fellow Christians from India, 
the United States, and other countries to 
come as guests and co-workers to strug- 
gle together in building and strengthening 
the church. 



As I reflect on the mission strategy of 
the Church of the Brethren which has 
constantly sought to call people into 
discipleship and then into local fellow- 
ships called congregations, and then into 
national churches, it becomes clear that 
this is the natural road for growth and 
maturity, for selfhood and responsibility. 
It has allowed persons in Ecuador, India, 
and Nigeria more and more to free 
themselves from various forms of de- 
pendency and allowed them to discover 
who they are, to decide what they wish to 
become and to define their own destiny 
in and through the Church of Jesus 
Christ. 

This strategy of mission has also done 
one other thing. It has fostered deep, 
abiding ties between the Church of the 
Brethren and our sister churches in other 
countries. Ties which will not be severed 
by changes in relationships because these 
ties will continue to bind us in a partner- 
ship of sharing of resources, personnel 
and continuing fraternal visits and dia- 
logue. I believe the day is now here 
when a co-worker from a sister church 
could serve in a local congregation of our 
denomination as a pastor — preaching 
God's word, leading worship, baptizing 
our youth, marrying our loved ones, 
burying our dead. A wild dream? No, 
just a maturing of relationships as 
the bonds of fellowship grow in the years 
ahead. 

The delegate from Northern Indiana 
expressed the mixed feelings we all feel. 
But we've sung too long In Christ There 
Is No East Nor West to believe a change 
in relationship will sever the ties that 
bind us in Christian fellowship. □ 



by Joel K. Thompson 



MESSENGER February 1973 




Graduates gather at Waka School 
for their 1972 commencement 



February 1973 MESSENGER 29 



From Uganda, the Sachedinas: 
"We are happy to be alive" 

Azeem Sachedina, his sister Shenin, and 
their two brothers, Zahir and Moezali, 
do not look like young folk who have 
been through a nightmare. 

They speak happily of seeing Northern 
Illinois snow for the first time, and their 
appetities are hearty even for unfamiliar 
foods. 

But the four, along with their parents, 
were among 75,000 Asians living in 
Uganda, East Africa, who were stripped 
of money, possessions, and even citizen- 
ship and ordered expelled last November 
by President Idi Amin and his forces. 

Service agencies and denominations, 
including the Church of the Brethren, 
continue resettling efforts for the 1,000 
exiled Asians being admitted to the US. 

Sponsoring the Sachedinas is the 
Boulder Hill Church of the Brethren in 
Illinois, whose Koinonia Group II 
answered yes to a call for help in refugee 
resettlement from Brethren Service in 
New Windsor, Md. 

Amin's 90-day deadline is well past. 
And the Sachedinas speak fearfully of 
what might happen now to any Asians 
who remain in Uganda. Azeem, 16, told 
horror stories of Asian officials being 
shot indiscriminately by Amin's 
soldiers, who had powers of arrest and 
harrassment. Other stories filtered 
through news channels — the confisca- 
tion of property, the robbery by soldiers 
of Asians on their way out of the 
country, the harming of women and chil- 
dren. The Sachedinas feel fortunate to 
have escaped with their lives. 

The Sachedina family, originally from 
Gujarat State in India, had been in 
Uganda since 1923. Mr. Sachedina was 
born, reared, and educated in Masaka, 
80 miles from Kampala, the capital. 
Soon before the Amin purge of Asians, 
he had given up his grocery store in 
Masaka to sell insurance. The older 
boys, Zahir and Azeem, were both in 
school, the latter preparing soon to take 
examinations which would show his 
readiness for further schooling. 

But in August the turmoil and con- 
fusion began. 

During verification Mr. Sachedina lost 
the citizenship papers it had taken him 
three years to get after independence. 








Top, the six Sachedinas, from left. Azeem, Shenin, Zahir, Mrs. Sachedina, Moezali, 
Mr. Sachedina; below, the family finds that Shantilal Bhagat of the General Board 
staff speaks Gujarati, their home language. The father and older boys speak English 



He stood in mile-long queques, called 
embassy after embassy in the search for 
a country that would accept his family, 
only to be turned down. Undaunted, he 
called them all again, finally receiving 
permission to enter the United States. 

The long trip to Entebbe Airport, the 
confining wait near Rome at the Inter- 
national Center for final clearance, 
arrival in New York on empty stomachs, 
deplaning at last at O'Hare Airport near 



Chicago where host families from 
Boulder Hill were on hand — so the six 
Sachedinas left the town where they had 
lived all their lives to come to Illinois 
and the Boulder Hill section of Aurora. 

In their escape from Uganda the 
Sachedinas were allowed to bring their 
clothing, $150 in British currency, and 
a few cents in Uganda currency. 

Azeem confirmed news reports of the 
meaning of the expulsion of Asians 



30 MESSENGER February 1973 



from Uganda: Dominance for genera- 
tions of industry and commerce there 
reinforced a deep distrust for the Asian 
minority who were supposed to have 
owned several million dollars worth of 
property, industries, and commercial 
interests. Amin, in fact, labeled the 
Asians "economic saboteurs," calling his 
expulsion order one of the steps in 
"Africanization" of Uganda. The 
Sachedinas are pessimistic for the safety 
of Asians who fled to other East African 
nations, where the mood is much the 
same as in Uganda — intolerance of 
Asians. 

Now in the United States, the 
Sachedina family faces the problems of 
resettlement: for the children, adjusting 
to new schools; for the parents, making 
a home in an unfamiliar city. They hope 
for a reunion with Mrs. Sachedina's 
sisters who went to Canada in the 
expulsion period. 

Azeem smiled when I asked if he and 
the others were finding resettling difficult. 
"We are simply happy to be alive. The 
people in Boulder Hill have been very 
kind. We have a lot of friends right 
now." 



Brethren welcome 58 Asians 
in resettlement efforts 

Seventeen congregations of Brethren 
have said yes to the Church World 
Service call for sponsors of 58 stateless 
Uganda exiles like the Sachedina family. 

And 70 congregations were willing to 
take on the responsibility of refugee 
resettlement. 

Those were the reports in December, 
about six weeks after the Nov. 8 deadline 
by which President Idi Amin said Asians 
living in Uganda must leave the country 
or face incarceration in concentration 
camps. 

The 58 persons — more than twice 
the number assigned to the denomination 
— represent one third of those placed 
by CWS, the agency that carries relief, 
rehabiliation, and development responsi- 
bilities for the National Council of 
Churches of Christ. CWS is one of seven 
agencies in the US involved in resettling 
Uganda refugees. 

"Even congregations who have partici- 
pated in the past in refugee resettlement 



— with all its problems • — are volunteer- 
ing to be part of the effort this time," 
commented H. Lamar Gibble, peace and 
international affairs consultant for World 
Ministries Commission, noting the posi- 
tive nature of Brethren response. 

And Church World Service is pressing 
for the admittance of more Uganda 
exiles. 

In a cable to the President, the Secre- 
tary of State, and the Attorney General, 
CWS officials expressed appreciation for 
"US action parolling 1,000 Ugandan 
Asian expellees" but noted concern for 
the many families who have been sep- 
arated or who remain in refugee camps 
in Europe. 

The cable concluded by asking the 
State Department to consider admitting 
1,000 additional Asians expelled from 
Uganda and to provide for family 
reunion whenever possible. 

H. McKinley Coffman, director of 
centers and immigration services for the 
Church of the Brethren — the person 
with major responsibility in the resettle- 
ment effort — believed that the ease with 
which Asians were expelled from Uganda 
may encourage other nations to remove 
expatriates. 

Church of the Brethren congregations 
participating in placing Uganda's exiled 
Asians include: 

Westminster, Md., church; Rock 
House church, Hatfield, Ky.; Linville 
Creek church, Broadway, Va.; Boulder 
Hill church, Aurora, 111.; East Fairview 
church, Chiques church. White Oak 
church, all Manheim, Pa.; 

Lincolnshire church. Fort Wayne, 
Ind.; Lititz, Pa., church; Lancaster, Pa., 
church; Conestoga church, Leola, Pa.; 
Woodbridge, Va., church; Heidelberg 
church, Myerstowrr, Pa.; Ephrata, Pa., 
church; 

Warrensburg, Mo., church; Center 
church, Louisville, Ohio; and Palmyra, 
Pa., church. 

In other developments, Brethren con- 
gregations expressed interest in placing 
refugees from Haiti as well. But 
Haitians arriving in the US expressed a 
preference for resettling near relatives 
in Miami and New York, where Brethren 
would be unable to offer assistance. 

About ten Haitians are being placed in 
these areas from the New Windsor 
Service Center, according to McKinley 
Coffman. 



Resources 

lor Lent 

and Easter 



I'm interested In materials de- 
scribed in Resources on page 
40. Please send items in quan- 
tities I've specified below. Bill 
me for the cost plus postage and 
handling: 
The Hunger of the Heart, 

$2.95 
In Place of Sacraments, 

$3.25 
A Feast for a Time of 

Fasting, $2.95 

The Expanded Life, $3.25 

The Substance of Faith 

and Other Cotton Patch 

Sermons, $4.95 
Trying to Be a Christian, 

$4.95 
The Old Law and the 

New Law, $1.95 
How to Talk to God 

When You Aren't Feeling 

Religious, $4.95 
Steps to Prayer Power, 

$1.95 
Nobody Else Will Listen, 

$3.95 
Easter Story for Chil- 
dren, $2.75 
Easter, A Pictorial Pil- 
grimage, $7.95 

Life in Christ, $1.95 

Your Child and Religion, 

$5.95 
Young Readers Book 

of Christian Symbolism, 

$3.95 

Name 



Address 

City 

State 



Zip 



Congregation 

Mail to The Brethren Press, 1451 
Dundee Ave., Elgin, III. 60120 

February 1973 MESSENGER 31 



Liberating the Word: 

The 187th gathers in Fresno 

Thinking of a vacation in June? Fresno, 
Calif., has all kinds of attractions to 
offer. It is within easy driving distance of 
three national parks featuring such spec- 
tacles as Yosemite's granite peaks and 
waterfalls, Sequoia's towering trees, and 
one of the highest mountains in the 
US. Sportsmen and campers, not to men- 
tion the ordinary sightseer, will be 
tempted to plan all the expeditions their 
vacation budgets can support. 

But Fresno will have — in addition to 
an appeal to the tourist — something of 



unique value for Brethren who journey 
there for the church's 187th recorded 
Annual Conference this June. With a 
strong focus on evangelism the program 
this year will encourage delegates and 
members to "Liberate the Word." 
Among the persons scheduled to give 
leadership in major sessions are Moder- 
ator Dean Miller, Glee Yoder, Harold S. 
Moyer, and Bishop James Armstrong, 
Methodist churchman from Aberdeen, 
S.D. Leading the daily Bible study ses- 
sions will be Robert Neff, Patricia Ken- 
nedy Helman, James S. Flora, and A. J. 
Klassen, dean of the Mennonite Brethren 
Seminary in Fresno. 

One evening session this year will be 



given to an appropriate recognition of 
the 50th anniversary of Brethren work in 
Nigeria. And, as in recent years, the 
varied offerings of Insight sessions and 
other sectional meetings will provide 
something of value for a kaleidoscope of 
interests. 

But the chief purpose of the Confer- 
ence — and the one which will likely 
force delegates to do their vacationing 
before June 26 or after July 1 — is to 
deal with concerns, decide on policy, 
point direction, and elect responsible 
leaders for the Brotherhood. Subsequent 
issues of Messenger will call attention to 
committee reports and proposals as well 
as new queries that will come before the 



Field workers in arts, race engaged by General Board 



Two field workers are available through- 
out 1973 to render specialized assistance 
to congregations and districts in the areas 
of the arts and race education. 

Mary Ann Hylton, Frederick, Md., is 
the resource leader in the arts and Tom 
Grahan, Goshen, Ind., the consultant in 
race education. Both are working under 
the Parish Ministries Commission of 
the General Board. 

Mrs. Hylton, who heads the Associa- 
tion for the Arts in the Church of the 
Brethren and who was instrumental in 
its founding in 1971, began Jan. 1 con- 
ducting workshops in the eastern 
churches. 

In her efforts Mrs. Hylton seeks to help 
congregations accept and understand the 
visual arts as authentic media for the 
expression of the Christian faith by indi- 
viduals and by groups. 

Various approaches are used, in a wide 
range of media, directed to worship com- 
mittees, church school teachers, special 
interest groups, or entire congregations. 
An exhibit of art by local members dur- 
ing the workshop or as a follow-up step 
is encouraged. 

Mrs. Hylton was founder of the art 
school at the Frederick Church of the 
Brethren and its widely-attended Festi- 
vals of the Arts. She also has coordinat- 
ed several art shows which toured con- 
gregations and Annual Conference. 

The visual arts workshops are part of 




Mary Ann Hylton: Tom Grahan 




the General Board's program in worship 
and the arts, for which Wilfred E. Nolen 
is consultant. 

Mr. Grahan began as a consultant in 
race education in October, working with 
the Fund for the Americas program. 
According to Mr. Nolen, who also is 
FAUS coordinator, the basic strategy in 
employing Mr. Grahan is to expose in- 
terested Brethren to a minority person 
"who in his blackness, his understanding 
of whiteness, and his educational skills" 
will help persons grow in racial under- 
standing. 

A native of Panama, Mr. Grahan has 
been associated with the Goshen City and 
Union Grove congregations and Camp 
Mack in Indiana. He is also a graduate 
of Indiana's Goshen College and Ball 
State University. 

While teaching speech at Ball State, he 
became keenly interested in the miscon- 
ceptions he commonly heard about black 
culture. He views his present assignment 
as an opportunity to help dispel the 
myths about race relations in America 
today, and to help the Church of the 
Brethren focus on the insights and com- 
mitments of its founders and of the 
gospel. 

Inquiries about either Mrs. Hylton's 
or Mr. Grahan's services may be ad- 
dressed to Wilfred E. Nolen, Church of 
the Brethren General Board, 1451 Dun- 
dee Ave., Elgin, 111. 60120. 



32 MESSENGER February 1973 



sessions of the delegate body in Fresno. 

Fresno is a city of about 180,000, lo- 
cated in one of the richest agricultural 
areas in the world. Many of the facilities 
of its spacious Convention Center will be 
available for Conference programs and 
activities. 

New Governing Board guides 
revamped National Council 

In the ninth and final General Assembly 
of the National Council of Churches, 
delegations from 33 Protestant and 
Orthodox communions revamped the 
Council's plan of organization and 
elected W. Sterling Cary as its first black 
president. 

Among other officers elected was one 
Church of the Brethren executive, Joel K. 
Thompson, who was named vice-presi- 
dent of the NCC General Board and 
chairman of its Division of Overseas 
Ministries. 

In accord with the new plan of struc- 
ture, the National Council's triennial 
General Assembly is discontinued. From 
now on basic policies will be determined 
by a 347-member Governing Board 
which will convene twice a year. 

Preceded by more than two years of 
study, the new structural plan was adopt- 
ed with minor amendments and long de- 
bate in December at the General Assem- 
bly in Dallas. 

Membership on the Governing Board 
will include delegates from member de- 
nominations, of which six will be from 
the Church of the Brethren. The dele- 
gates are to be selected on a quota system 
Ii aimed at empowering minority group 
I representation: approximately one half 
laity, one fourth women, and one eighth 
persons under 28 years of age. Further, 
the delegations are to reflect the racial 
and ethnic variables of their constituen- 
cies. 

The Governing Board will hold the 
power in both budgeting and program- 
ming. The NCC's work will be organized 
around sections and units of the new 
board, with each member assigned to a 
section. A new unit, one on justice, lib- 
eration, and development, was added to 
the plan by delegates in Dallas. 

In an uncontested election. United 
Church of Christ minister W. Sterling 
U Cary, 45, a New York-area executive. 



[LQimdlstrDDDiis^ 



NICARAGUA RESPONSE 



Funds up to $25,000 and personnel 



as needed were designated by the Church of the Brethren Gen- 
eral Board for ministries in Nicaragua following the massive 
earthquake destruction late in December. Contributions to 
the Emergency Disaster Fund may be sent to the General Board 
at 1451 Dundee Avenue, Elgin, Illinois 60120. 



PEOPLE YOU KNOW 



. . Memorial services were held Jan. 
for Harry K. Zeller Jr . , 57, widely 



2 at La Verne, Calif, 
recognized as one of the most gifted preachers in the Church 
of the Brethren. The former pastor at La Verne and at Mc- 
pherson, Kan. , and Elgin, 111. , moderated the 1963 Annual 
Conference and was a long-time officer of the General Board. 
Since October 1971 he was administrator of Pilgrim Place, 
a home for retired Christian workers, at Claremont, Calif. 
He was a victim of cancer. 

Former Ecuadorian missionaries John and Estella Horn- 
ing left Jan. 2 for Lassa, Nigeria, to assist in the ex- 
panding medical program, Lafiya. Recently reassigned on 
the field were Ralph and Florence Roger , formerly of Waka 
Schools, now houseparents at Hillcrest School, Jos. 

On six-week assignments at Castaner, Puerto Rico, are 
two Indiana physicians, D_. Stanley Houser of North Liberty 
and Homer L. Burke of Milford. Dr. Burke and his wife, now 
retired, were among the earliest Brethren missionaries in 
Nigeria, arriving there in 1924. 

Available for addressing Brethren groups on China is 
Dennis Rock , who spent three weeks with a tour group on the 
mainland late last year. He may be reached at R.D. 2, Box 
118, Hershey, Pa. 17033 (717 367-5518). 

Noteworthy: Elaine Sollenberger , Standing Committee 
delegate whose reflections of the 1972 Annual Conference ap- 
peared in the August Messenger, is the new president of the 
Everett Area School Board in Middle Pennsylvania. . . . Guy 
N_. Hartman , Garrett, Pa. , former superintendent of schools 
in Somerset County, was honored by the Meyersdale congrega- 
tion for 60 years in the ministry. . . . For Arthur L. iVar- 
ner , pastor of the Selma church in Virginia, 50 years in 
the ministry was marked not only by church recognition but 
by the Cub Scouts for his years of leadership in Scouting. 



CONGREGATIONAL COLLAGE 



Dedications, La Porte church, 



Northern Indiana, sanctuary and addition, Oct. 8; Center 
Hill church , Western Pennsylvania, addition, Oct. 22; and 
Tire Hill church , Western Pennsylvania, education wing, Nov. 
12. . . . The Worthington church , Reading, Minn., in Novem- 
ber joined congregations withholding the excise tax on their 
telephone bill, in opposition to the Vietnam war. 



TRIBUTE TO FOUNDERS 



Approaching its 75th year. 



Elizabethtown College in Pennsylvania named units of its 
new living/learning complex for four men instrumental in 
the founding of the college in 1899: I .N.H . Beahm , George 
N_. Falkenstein , Samuel H_. Hertzler , and Jesse C. Ziegler . 
The main lounge of Founders Residences, designated The Con- 
tinental Lounge, is dedicated to Mr . and Mrs . Horace E_. Raf- 
fensperger , 



alumni and founders of The Continental Press. 



Februan- 1973 MESSENGER 33 



was named NCC president for a three- 
year term. He succeeded Mrs. Cynthia 
Wedel of Washington, D.C. 

Following the election Mr. Gary told 
the press he felt "social conditions in this 
country at present make it necessary for 
racial and ethnic groups to develop sep- 
aratist strategies for accomplishing their 
goals." 

Mr. Gary added, however, that "in- 
stead of solidifying our present divisions 
I hope we can quickly move to a period 
when caucus politics no longer will be 
needed and we can again come together. 
Ultimately separatism is a contradiction 
of God's plan." 



evangelism and renewal; and anthropolo^ 
gist Margaret Mead, among others, on 
the stewardship of creation and quality of 
life. 

Bishop Flores described liberation as 
"the unique task of the church." The 
son of migrant parents, he said the matter 
of the liberating message of the gospel 
not getting through must be addressed 
not only to questions of Vietnam and do- 
mestic issues but to the fundamental di- 
vision of humankind into the affluent 
and the poor. 

Imamu Baraka, also known as LeRoi 
Jones, spoke from the context of the 
Third World movement as he appealed to 



Pray( 



Gr (Offered at the Ninth General Assembly, NCC, 
December 7, 1972) 



Lord God, 



We've been called to order many times during these days. 

By your spirit, order all our callings around the person and 
message of your son, Jesus Christ. 

Lord, 

We've made many motions. 

By your spirit, move us: so that all our motion bears 
witness to love for you and our neighbor. 

Save us from all substitutes to that motion. Amen. 

Earle W. Fike Jr. 




Mr. Gary has been characterized as 
closely resembling the late Martin Luther 
King Jr., both in appearance and in the 
conviction that persons of different races 
must be drawn together. 

R. H. Edwin Espy, an American Bap- 
tist layman, was reelected to the Coun- 
cil's top executive post as general secre- 
tary. He indicated, however, plans to re- 
tire from this office at the end of 1973, 
when he turns 65. 

Speakers treating the three major 
themes on the assembly program were 
Roman Catholic Bishop Patrick Flores 
and writer Imamu Baraka, on justice, lib- 
eration, and human fulfillment; Fuller 
Seminary president David Hubbard and 
Yale University dean Colin Williams, on 



churches to follow the revolutionary 
ideals of the gospel for human salvation 
and support of oppressed peoples. 

On evangelism. Dr. Williams declared 
the time for adversary relationships be- 
tween liberal and conservative is past. 
He stressed, however, that sin be seen 
not only as individualistic in nature but 
also as corporate, infecting the structures 
of society as well as persons. 

Dr. Hubbard urged that the number 
one priority of the church today be group 
and family life, thereby providing secur- 
ity, acceptance, and a power base for 
renewal and social impact. 

On environment and the quality of Ufe, 
Dr. Mead told delegates "local churches 
possess tremendous possibiUties for help- 



ing solve the world's ecological prob- 
lems." The ecological crisis, she added, 
offers the church the greatest opportunity 
it ever had to practice what it preaches. 

Delegates met in small groups to pro^ 
ject regional strategies directed to the 
three central themes. For local groups 
interested in delving into the same issues, 
new study resources available include a 
paperback, "To Love or To Perish," on 
religious concern for environment and 
human justice, and an array of materials 
issued by denominational presses. 

Official Church of the Brethren repre- 
sentatives to the Dallas assembly includ- 
ed William G. Willoughby, La Verne, 
CaUf., chairman; Charles M. Bieber, 
Brodbecks, Pa.; John H. Eberly, West- 
minster, Md.; Harold B. Statler, York, 
Pa.; E. Paul Weaver, Nappanee, Ind.; 
and S. Loren Bowman, Earle W. Fike Jr., 
Ralph G. McFadden, and Joel K. 
Thompson, Elgin, III., delegates; Dean 
M. Miller, Lombard, 111., alternate; and 
Hazel M. Peters, Thomas Wilson, and 
Howard E. Royer, Elgin, 111., consultants. 

Brethren named in June 1972 to serve 
on the new Governing Board for the next 
triennium are Harold D. Fasnacht, 
La Verne, Calif.; Irene Kohr, Lancaster, 
Pa.; Arlene May, Timberville, Va.; Har- 
old B. Statler, York, Pa.; and S. Loren 
Bowman and Joel K. Thompson. 

Reconciling, not vindictive, 
stance urged on amnesty 

A call for general amnesty has been 
issued by representatives of many of the 
nation's churches for thousands of per- 
sons who are in legal jeopardy because of 
the Vietnam War. 

Reconciliation requires creating the 
possibility of new lives for those Amer- 
icans hurt by the war in Indochina, as- 
serted a policy statement adopted by the 
General Board of the National Council 
of Churches. Cited among those needing 
help were not only resisters and desert- 
ers, but veterans who upon their return 
to civilian life are ignored and rejected. 

Declared the NCC General Board 
paper: "Healing the lesions in our society 
left by the war in Indochina will require 
human compassion and political for- 
bearance. The war was begun despite the 
protests of a substantial minority of the 



34 MESSENGER February 1973 



American people and continued despite 
the reservations of a majority. Some 
young men and women agreed with the 
majority — that the war was a mistake. 
Believing that it was also unjust and im- 
moral, they refused to participate in it 
and thus incurred varying degrees of legal 
jeopardy. To hunt them down and 
prosecute them now is to add vindictive- 
ness to victimization, neither of which is 
a proper basis for imposing criminal 
penalties and will only increase rather 
than heal the nation's hurts." 

The policy statement, adopted in Dai- 
las in December by a vote of 91 for, 16 
against, 5 abstaining, pointed too to the 
need for reconciliation on this issue with- 
in the church. The reconciling love of 
Christ, the board members asserted, 
"overcomes mistrust and suspicion and 
heals hurt and pain." 

In support of general amnesty for 
draft resisters and deserters who are in 
exile, stockades and prison, or under- 
ground, as well as Vietnam-era veterans 
with less-than-honorable discharge and 
persons who have committed civilian acts 
of resistance to the war, the statement 
continued : 

"God alone knows what actually mo- 
tivates the actions of persons, and few 
act for one reason alone. Therefore, we 
feel it unwise to attempt to judge the 
motives of those to be given amnesty, just 
as we do not presume to judge the mo- 
tives of those who were in the armed 
forces. For instance, we do not believe 
that draft resisters and deserters deserve 
different treatment, since the latter would 
be penalized simply because their con- 
victions may have changed after entering 
the service, rather than before. 

"We view amnesty not as a matter of 
forgiveness, pardon, or clemency, but as a 
'blessed act of oblivion,' the law's only 
way of undoing what the law itself has 
done." 

The NCC statement put at upwards of 
500,000 the number of young Americans 
to be affected by amnesty policies. 

Among NCC-related religious bodies 
: which have enacted policy statements or 
resolutions on amnesty to date are the 
United Church of Christ, the United 
Presbyterian Church in the USA, the 
American Baptist Churches, the United 
Methodist Church, and the Lutheran 
Council in the USA. 



CATTLE TO PASTORS? 

The Nov. 1 issue of Messenger is a good 
example of a great magazine that is con- 
stantly getting better. I trust this will re- 
main true as it becomes a monthly. . . . 

Richard Miller's "A Thanksgiving Sam- 
pler" is very good. In the part on "Heifer 
Project Aids Indian Tribes" he states the 
per capita annual income "barely reaches 
$2,500, well below fixed government stan- 
dards for 'poverty level' incomes," using this 
to justify the entry of Heifer Project on the 
reservation. I think he must mean per fam- 
ily rather than per capita. 

Another item, the Christmas Achieve- 
ment material, gives the per capita income 
of the Flat Creek mission as $1,025. 

Such average figures are very misleading. 
Compare: As a pastor for 16 years in the 
Church of the Brethren my family's per 
capita income has been about $857 per year! 
Today it is only $1,640! This is salary plus 
the value of the parsonage, and I don't real- 
ly receive full value out of the parsonage. 

Perhaps my family and other pastor's 
families and many families of our congre- 
gations are eligible to receive cattle from 
Heifer Project and aid from our Church of 
the Brethren mission programs! Yet I am 
sure most of them would join me in saying 
we would rather give than receive! 

Sylvus D. Flora 
Rocky Mount, Va. 

INFLUENCE FOR PEACE 

A feature article and two letters in the 
Nov. 1 Messenger were especially worth- 
while. "Amnesty, Yes!" by Leland Wilson 
has a powerful message for members of the 
Church of the Brethren. Pastor Wilson 
quotes the President as being "surprisingly 
open to the idea of amnesty." Unfortunate- 
ly the quotation from Mr. Nixon was made 
more than a year ago when he was not run- 
ning for reelection. More recently, when he 
sensed the political issue involved, he said, 
"Amnesty — Never!" However, maybe he 
will change his mind again. 

If most people who call themselves Chris- 
tian in America had the courage of their 
convictions as shown by lohn K. Flory and 
Ted Click, we would not now be trying to 
extricate ourselves from a disgrace in south- 
east Asia which President Eisenhower got 
us into and the next three presidents vigor- 
ously continued and escalated. And now a 
large majority of our citizens have voted to 
continue in office a man who promises 
"peace with honor." What honor? Bomb- 
ing unprecedented even in World War II, 
napalming, deliberate destruction of the fer- 
tility of land, making millions homeless — 
the list of atrocities goes on and on. 

I salute these two young men, willing to 



undergo imprisonment and fasting for what 
they know is right. But they represent such 
a small minority. Most church members 
say they are "against war, but" — they al- 
ways have some excuse to justify participa- 
tion in a particular war. Our ministers 
should be shouting from their pulpits against 
the rampant militarism in our country, but 
they know their shocked parishioners would 
not long let them occupy the parsonage. 

To close on a more optimistic note. Prob- 
ably all great causes have started as ideas 
nurtured by a small minority. Maybe there 
is still a chance for the Church of the Breth- 
ren, certainly a small minority, to assume a 
position of leadership in attempting to 
achieve a peaceful world. It has often been 
demonstrated that one truly dedicated per- 
son can influence profound changes. How 
much, then, can one really dedicated church 
accomplish? 

Raphael W. Wolfe 
San Clemente, Calif. 

QUESTION OF OBEDIENCE 

Messenger and Leland Wilson are to be 
commended for "Amnesty, Yes!" (Nov. 1, 
1972). It is a clear and nearly uncondition- 
al appeal for amnesty for all those who 
have refused to take part in the Indochina 
atrocity. 

In listing the Congressional bills dealing 
with amnesty, Brother Wilson fails to men- 
tion the one by Rep. Bella Abzug of New 
York. This is, in fact, the only amnesty bill 
that merits our attention. In granting am- 
nesty to draft resisters as well as army de- 
serters, it is completely unconditional. And 
as it would only take effect once the war is 
completely over, amnesty is for Rep. Abzug 
intrinsically tied to the end of the war as it 
should be for all of us. 

I am disappointed to see the prodigal son 
story used in relation to amnesty. The older 
son was obedient and stayed at home while 
the younger son left home and wasted his 
resources. Unfortunately this implies that 
those who left home as one way to avoid 
fighting in Indochina were disobedient. 

As Brethren we stand totally opposed to 
US aggression in Indochina as well as to all 
war. We can do no other now than to ad- 
vocate a total and completely unconditional 
amnesty and to exonerate all those who 
have been obedient to the gospel by refusing 
to participate in war. 

Those who are interested in Americans in 
exile will want to subscribe to their highly 
informative magazine (6 issues a year, $4). 
Write to Ainex Canada, P. O. Box 187, Sta- 
tion D, Toronto, Ontario, Canada. 

Alan Jennings 
Toronto, Ontario 

more 

February 1973 MESSENGER 35 



1^[La[r[ri]0DT]g] pODinit^ 



99th BVS unit 

Becky and Philip Barker, of Columbus. 
Ind., to Caldwell Migrant Ministry, Cald- 
well, Idaho 

Cera Hot, of Schiedam, Netherlands, to 
Northwest Community Organization, Chi- 
cago 

G. Laird Bowman, of Boones Mill, Va., to 
American Farm School, Thessaloniki, Greece 

Jane Bowser, of Bremen, Ind., to Fauquier 
County Community Action Program, War- 
renton, Va. 

Dorothy and Fred Brandt, of Reading, 
Minn., to Prentiss Normal and Industrial 
Institute, Prentiss, Miss. 

Susan Brandt, of Lawrence, Kans., to 
Northwest Community Organization, Chi- 
cago 

Nancy Chappel, of Lititz. Pa., to Douglas 
Park Church of the Brethren. Chicago 

Jon Cochran, of Lewisburg. Ohio, to 
Brethren Ser\ice Center. New Windsor, Md. 

Rowena Fike. of Midland, Va., to Child 
Day Care Center, Plymouth, Ind. 

Naomi Harpest, of Allison Park, Pa., to 
Kinder in Not. Malteserhof. Germany 

Deborah Joice, of Defiance, Ohio, to Doug- 
las Park Church of the Brethren. Chicago 

Andreas Kamper. of VV^erther, West Ger- 
many, to Shepherd of the Valley, Lamoni, 
Calif. 

Linda Kreider, of Quarryville, Pa., to 
Lutheran Ser\'ices, Youngstown, Ohio 

Dietrich Langer. of Heidelberg, Germany, 
to McKim Community Center, Baltimore 

Debra and John Leer, of Syracuse, Ind.. to 
Florida Brethren Homes, Inc.. Sebring, Fla. 

Kirby Leland. of Cambridge. Iowa, to Inter 
Faith Commimity Service, Inc., Den\er, Colo. 

Michael Mann, of South Bend, Ind., to 
Camp La Verne, Angelus Oaks, Calif. 

Alwin Meyer, of Berlin, Germany, to 
United Farm Workers, Chicago 

Terry Mulligan, of Bradford, Ohio, to 
Douglas Park Church of the Brethren, Chi- 
cago 

Doug Myers, of Fort Defiance, Va., to 
Brethren Sen'ice Center. New Windsor, Md. 

Nancy Pape, of Huntington, Ind., to Luth- 
eran Services, "^'oungstown. Ohio 

Ste\en Reidenbach. of Bremen, Ind., to 
Brethren Service Center. New Windsor, Md. 

Martha Sheets, of Linville, Va., to North- 
west Community Organization, Chicago 

Joyce Strong, of Indiana, Pa., to Brethren 
Service Center, New Windsor, Md. 

Pastoral placements 

Clifford G. Bloor, to Cleveland, First, 
Northern Ohio 

Harold W. Burgess, from faculty at Beth- 
el College, Mishawaka, Ind. to Mt. Plea- 
sant, Northern Indiana 

Ben F. Dietz Jr., to Round Hill, Shenan- 
doah 

Charles E. Dockstader, to Paradise, Pacific 
Southwest 

Paul C. EUer, to Boones Chapel/Henry 
Fork, Virlina (limited part-time basis) 

Leon Goad, to Pleasant Hill, Virlina 

Monroe Hughbanks, to Monitor, Western 
Plains 

Harold Justice, to Garrison, Robins, Iowa- 
Minnesota 

James Linton, from Midland, Michigan, to 
Columbia City, Northern Indiana 

Charles D. McKinzie, to Wiley, Western 
Plains 

Eleanor Painter, from Elkhart City, North- 

36 MESSENGER February 1973 



em Indiana, to interim director of day care 
program and director of human relations for 
city of Elkhart, Ind. 

Paul E. Pheasant, from Beech Grove, South- 
em Ohio, to Field Enterprises, Chicago, 111., 
based in Greenville. Ohio 

Glen H. Sage, from Buffalo Creek Disaster 
Ministry, to Mt. Hermon, Virlina 

George H. Snyder, from Owl Creek. North- 
ern Ohio, to Lower Claar/Upper Claar, Mid- 
dle Pennsylvania 

Golan Winkler, to Bartlesville, First, 
Southern Plains (part-time basis) 

Chad Woodbum, from Grace Seminary, 
Winona Lake, Ind., to New Salem, Northern 
Indiana (interim until June 1, 1973) 

Wedding anniversaries 

Mr. and Mrs. Frank Gingrich, Mount Joy, 
Pa., 50 

Mr. and Mrs. Fred Hood, Lebanon, Pa., 50 

Mr. and Mrs. Edgar Fike, Winter Park, 
Fla., 51 

Mr. and Mrs. Ralph G. Rarick, Elkhart, 
Ind., 55 

Mr. and Mrs. Clayton Breneman, Mount 
Joy, Pa., 55 

Mr. and Mrs. Jacob Stauffer, Mount Joy, 
Pa., 58 

Mr. and Mrs. V. V. Prowant, Chadwick, 111., 
59 

Mr. and Mrs. Benjamin Bonder. Leola, Pa., 
61 

Mr. and Mrs. Edward Schwass, Ambler, Pa., 



61 



Deaths 

Jacob .Atherton, St. Thomas, Pa., on Oct, 
24, 1972. aged 73 

Emma A. Beckner, Fhnt, Mich., on Oct. 26, 
1972, aged 80 

Thomas Burrows, Mexico, Ind., on Nov. 15, 
1972, aged 61 

Cora B. Cox, Andrews, Ind., on Nov. 5. 
1972, aged 77 

Charles Crill, Ft. Wayne, Ind., on Jan. 
22, 1972, aged 45 

Lennie Driver, Ft. Wayne. Ind.. on Feb. 
19, 1972, aged 78 

Fannie M. Etter. Hershey, Pa., on Sept. 
22, 1972, aged 80 

Otto H. Feiler, Grand Junction, Colo., in 
November 1972, aged 92 

Zella Fike, Peace Valley, Mo., on Sept. 25. 
1972. aged 78 

Violet Fisher, Mexico, Ind., on Oct. 29, 
1972, aged 62 

Mary E. Frederick, Flint, Mich., on Feb. 
18. 1972, aged 89 

-Arthur Hammond, Davidson, Mich., on May 

28. 1972. aged 74 

Veldeah J. Hammond, Davidson. Mich., on 
Feb. 19. 1972. aged 69 

Mary Ann Hollinger. Lititz, Pa., on Oct. 
2, 1972. aged 67 

D. Price Hylton. Roanoke. Va., on Nov. 6, 
1972, aged 88 

Allan S. Keltner. Independence, Mo., on 
Nov. 4, 1972. aged 76 

Carol L. LaBarr, Flint, Mich., on Nov. 1, 
1972, aged 22 

Sarah E. Lemen. Boonsboro, Md., on Oct. 
11. 1972. aged 91 

Everoy J. Lucas, Flint, Mich., on Feb. 21, 
1972. aged 80 

Lessie Michael, Bridgewater, Va.. on Oct. 

29. 1972. aged 79 

Maynard G. Neighbors, Cabool, Mo., on Oct. 
29. 1972. aged 83 



LETTERS / continued 

CRUX OF THE ISSUE 

Dr. Robert M. Kintner has responded 
(Nov. 15) to my article "Brethren and the 
Farm Worker Issue" (Sept. 15) by first re- 
stating my position — then answering his 
own restatement. That only illustrates how 
difficult communications can be between 
people whose basic view of the world is 
different. 

I do not accept the view that the world is 
made up of "good guys" and "bad guys," 
exploiters and exploited. According to this 
view, it follows that the exploiter, once iden- 
tified, must be destroyed. What could be 
more simple — and hopeless? 

I was merely trying to point out that a 
powerless group in our society, the landless 
farm worker, seeks the right to help deter- 
mine his own future by organizing. Collec- 
tive bargaining, I believe, will not destroy 
the grower of vegetables. Rather, when this 
is denied of any group in our society, we are 
all losers, both the powerful and the power- 
less, as I see it. 

I would hope that Brethren would be able 
to deal with this issue as a question of pow- 
er, rather than one of greater and lesser 
righteousness of the two groups involved. 
Social change will come at a cost to all of 
us. The poor have paid enough already. 

J. Benton Rhoades 
Emerson, N.J. 

LIBERATION OF WORKERS 

I have read with interest the letter by Dr. 
Robert Kintner in the Nov. 15, 1972. Mes- 
senger. While he makes some important 
observations, he misses the basic issue as 
set forth by Benton Rhoades in his Sept. 15, 
1972, article. The issue is not so much who 
the exploiters are, although that is impor- 
tant. The real challenge to us Brethren is, 
what our attitude should be toward some 
two million farm workers and their families 
who by nonviolent means are striving to 
improve a labor system that exploits them 
and blights their lives. 

We realize that the situation will vary 
from state to state and from crop to crop. 
One could name growers who treat their 
workers well. However, our inquiries show 
that seasonal farm workers are the most ex- 
ploited group in America. Nearly two thirds 
of them are not covered by minimum wage 
laws. Three fourths are dominated by labor 
contractors. We find cases where deductions 
for Social Security are made and pocketed 
by the labor contractor without paying over 
funds to the worker's account. There are 
places where the county sheriff is a labor 
contractor who also carries a shot gun in 
his truck. 

The average migrant child attends two or 
three different schools during a year and 



barely ever completes the fifth grade. The 
incidence of tuberculosis is two and one half 
times as high as in the population as a whole. 
That farm workers would be striving to im- 
prove such a system is understandable. 

We have spoken with scores of workers 
and growers during the past year. The chief 
objective of workers is to form an organiza- 
tion through which they can speak and act 
jointly for better working and living condi- 
tions. They see the strike or boycott only as 
a last resort after all other methods have 
been tried. 

The growers, as Dr. Kintner observes, 
have their problems, such as prices, seasons, 
and other risks. However, they are well or- 
ganized. Their powerful lobbies are at work 
in Washington and out in the state capitals, 
promoting laws that would curb the right of 
farm workers to organize or strike. Many 
growers receive high government subsidies. 
A cane grower near here received a federal 
subsidy of $780,000 last year. Yet he flew 
in Puerto Rican workers who would cut the 
cane cheaper, while local farm workers 
starved. 

Dr. Kintner correctly regrets the passing 
of the family farm. If the family farm in 
special crop areas is passing, one major rea- 
son is that the operator cannot compete 
with commercial operators who exploit 
cheap labor. A fair and just farm labor sys- 
tem will be one of the best safeguards for 
preserving the family-operated farm or 
ranch. 

Such improvement is the mood of peasant 
peoples on all continents today. Farm work- 
ers, however, are alone at the bottom of the 
ladder with only limited help. Their libera- 
tion, like anti-slavery or child labor laws, is 
an idea that will not turn back. Some grow- 
ers may be hurt temporarily, as were some 
mill owners when child labor laws were en- 
acted. An improved system will cost us all 
something. Moral and social progress has 
its price and we should pay it gladly. 

The liberation of persons was a central 
issue among the Old Testament prophets; 
Christ advanced it fervently. We hope that 
the Brethren will choose to stand forth 
among those in our time who are seeking 
liberation from misery and injustice. 

I. W. MOOMAW 

Sebring, Fla. 

ON HIRING AND FIRING 

Amen! and Amen to "An Open Letter to 
the Brotherhood," by Charles Zunkel (Oct. 
15, 1972). We would recognize Eleanor 
Plagge's letter (Nov. 1, 1972) and the edi- 
torial in Oct. 1, 1972, Messenger also. 

We would like to comment a bit on dis- 
missal of staff. Having spent 35 years in 
the business world, "hiring and firing" are 




b 



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February 1973 MESSENGER 37 



LETTERS / continued 



not new procedures to us. However, it was 
in such encounters tliat we felt an oppor- 
tunity to make a Christian witness. Rela- 
tionships and needs of persons are of great 
importance in such situations. The proce- 
dure used in dismissing staff, both now and 
in the past, has caused embarrassment, in- 
dignation, and sadness to those of us who 
have invested time, energy, and money at 
the district level — at our own expense — 
to be interpreters of "Elgin" to our people. 

We believe in our church program! We 
are grateful for the leadership and vision of 
our leaders. We believe in the integrity of 
our General Board. We would encourage 
them to give careful consideration to the 
points and issues raised by Brother Zunkel. 

May the God who loves us all teach us 
how to make the words of a song, "They'll 
Know We Are Christians by Our Love," be- 
come a reality. 

Melvin and Helen Slaubaugh 
Bridgewater, Va. 



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A TURN TOWARD FAITHFULNESS 

The thoughtful reviews of Dean Kelley's 
book Why Conservative Churches Are Grow- 
ing (Nov. 15) were helpful to me in efforts 
to understand the seeming paradox — the 
rapid growth of churches which would seem 
to restrict individual freedom, in an age of 
emphasis on "doing your own thing." 

Although the reasons for the phenomena 
are complex, it seems the basic element in 
the causes is commitment. Matthew Meyer 
observes, "The flourishing churches are 
strict, but their strictness is a result of their 
members' intense commitment to Christ and 
to truth as they see it. . . . " Experts tell 
us that there is a strong appeal to persons 
living in a complicated and confused world 
toward commitment to a purpose. One 
which supplies an unchanging truth which is 
constant, through all other uncertainties. A 
truth that will provide direction to life and 
hold promise for the individual to realize an 
empowering, stabilizing sense of uniqueness. 
This is irresistible in our time in which 
these qualities tend to be diminished. 

By contrast, many liberal churches and 
church organizations, in their eagerness to 
be relevant to a changing and troubled so- 
ciety, place their primary emphasis on 
"solving current social problems" with the 
assumption that members are already deeply 
committed, or ought to be. It just does not 
work that way. Most social ills present con- 
flicting options for their cure and almost in- 
surmountable roadblocks to solution. Many 
of us are not yet sufficiently motivated or 
spiritually equipped to respond with an 
openness that will allow God to work 
through us in compassion and love. 

Yet the strictness and disciplines of the 
conservative churches trouble many con- 
scientious Christians who look to them with 
admiration but with a disturbing sense that 
if this is commitment, they want no part of 
it. This is because, to borrow Mr. Meyer's 
words again, "To adopt someone else's rules 
and patterns and especially someone else's 
concepts of truth necessitates surrendering 
our own integrity. ..." This is the very 
important difference: We do not become 
committed by adopting someone else's faith. 
It must come from our very own experiences 
of faith. It must be something that happens 
to us. It cannot be imposed on us any more 
than can our position on a particular social 
issue be dictated. Our fundamental turn 
toward "faithfulness" is freely sought, and 
freely assumed. 

This is why many believe there is great 
hope for the so-called "emerging church" 
which is taking shape now among persons 
of a variety of denominations, within con- 
servative and liberal churches, and outside 
the church. 1 recall our own Dr. Jesse Reber 



expressing his convictions that organization- 
al ecumenism will not occur until there is 
first a true unity of spirit existing. This is 
not an idealistic dream. It may begin hap- 
pening if we church people can keep periph- 
eral church matters in perspective and place 
first the genuine intention to love God. 

AiLEEN P. Thompson 
Williamsport, Pa. 

WHERE THE CHURCH OUGHT TO BE 

The carload of us who traveled and 
worked together in flood relief in Pennsyl- 
vania came away feeling that this was one 
of the most worthwhile of all service proj- 
ects recently engaged in by the Church of 
the Brethren. 

This seemed to be a generalized feeling 
among the volunteers for there were many 
who expressed the feeling: "This is what 
the church should be doing. How can the 
Church of the Brethren organize a frame- 
work within which members could volun- 
teer to help at other times of disaster and 
mass need for assistance?" 

Some mentioned the possibility of organ- 
izing a Brethren Disaster Service. My own 
feeling — and that of a few others — is that 
the Church of the Brethren should investi- 
gate the possibility of establishing ties with 
the Mennonite Disaster Service as was done 
in this case. I have already inquired of 
the District Board of Northern Ohio wheth- 
er this would be a possibility in this local 
area. 

It would be interesting to return to Forty- 
Fort in a year to see if our efforts ac- 
complished much in terms of digging out 
and reconstruction. I know already, how- 
ever, that our work there has deepened my 
own faith in what the gospel of Jesus Christ 
has to say to a disaster-struck and fear- 
filled world. Let us not stop preaching it 
now! 

Mary Sue Rosenberger 
Louisville, Ohio 

AMBIGUOUS AND UNJUST 

Steve Hersch's letter (Nov. 15) at first 
evoked an intense anger. Then upon second 
reading I realized how ambiguous and unjust 
his criticisms of corporations and General 
Board's actions were. The statement, "Pul- 
pits need the works of Marx and Lenin as 
much as the teaching of Jesus." These two 
men were avowed enemies of God. Lenin 
in particular used any means (all violent) 
including killing to stamp out Christianity. 
And incidentally, Mr. Hersch, the use of 
your pen and paper for your letter would 
have been denied under the leadership of 
these men. 

Donald Slater 
Claypool, Ind. 



38 messenger February 1973 



Nigeria Study Tour ^^ 

AN INVITATION TO NIGERIA October 1973 24 DAYS -^^^K^ 

TO BECOME — personally acquainted with Nigeria, Nigerians, their hopes, 
dreams and aspirations. 

TO SEE — current and previous work of the Church of the Breth- 
ren with Nigeria and Nigerians. 

TO HELP — to celebrate the 50th Jubilee Year of Lar- 
din Gabas Church (Church of Christ in the 
Sudan, Eastern District, Nigeria). 

TO PARTICIPATE — in meaningful experiences and rela- 
tionships between peoples of two coun 
tries, Nigeria and the United States. 



FOR INFORMATION Hazel Peters 

CONTACT: NIGERIA STUDY TOUR 
1451 Dundee Avenue 
Elgin, Illinois 60120 



SPONSORED BY World Ministries Commission Church of the Brethren 





\ 



LOOKING FOR A NO-LOAD MUTUAL FUND 



WITH SOCIAL CRITERIA? 

The PAX WORLD 
FUND Inc. 

• A diversified fund whose financial objective is tlie conservation of 
principal and income and, secondarily, possible long-term growth. 

• The Fund endeavors through its investment objectives to make a con- 
tribution to world peace by investing in securities of companies 
whose business is essentially directed toward non-military activities. 

• There is no sales charge, underwriting discount, or other commission. 

• Minimum initial investment is $1,000. Securities are available for 
sale in New York, California, Massachusetts, Delaware, District of 
Columbia, Pennsylvania, Illinois, Maryland, New Hampshire, New 
Jersey, and Washington. 



To: PAX WORLD FUND, INC. 
224 State Street 
Portsmouth, 
New Hampshire 03801 

Gentlemen: Please send me a 
free prospectus of the Pax World 
Fund, Inc. 

Name 



L 



Address 

City 

State 



Zip . 

This announcement is neither an offer to 
sell nor a solicitation of an offer to buy 
these securities. The offer is made only 
by the prospectus. 

February 1973 MESSENGER 39 



\r®m(n)^[r(^(Bi 



For Lent and Easter 



by Hazel M. Kennedy 

Lent, the period of six weeks preceding 
Easter, has had a varied history as to ori- 
gins, length, and practices or customs. 
As a free church, we Brethren have never 
made much of certain observances in 
Lent that are followed in some other 
Christian groups. More and more, how- 
ever, we are coming to recognize that 
seasons of preparation such as Advent 
and Lent have value for us individually, 
in our families, and in our congregational 
life. So for us Lent may be a time of 
more than usual devotion to prayer, 
Bible reading, examination of our faith, 
witnessing, and serving. 

The resources listed here are only sug- 
gestions, not all of which appeal to every- 
one. May your Lenten observance this 
year lead you to deeper faith, clearer 
understanding of the Bible, a closer walk 
with God, greater joy in fellowship with 
Christ, and through all of this, to 
stronger commitment to discipleship. 



Begin with your favorite version of the 
Bible, especially the gospels, and at least 
one other not so familiar. 

The Hunger of the Heart, by Robert 
H. Miller. Prayers to pray in person. 
(Brethren, 1972. $2.95) 

In Place of Sacraments: A Study of 
Baptism and the Lord's Supper, by 
Vernard Eller. A fresh, helpful analysis. 
(Eerdmans, 1972. $3.25) 

A Feast for a Time of Fasting, by 
Louis Cassels. Devotions for each day of 
Lent. (Abingdon, 1973. $2.95) 

The Expanded Life, by Myron S. 
Augsburger. The Sermon on the Mount 
for today. A fresh interpretation of 
Jesus' sermon on the deeper life. 
(Abingdon, 1972. $3.25) 

The Substance of Faith and Other 
Cotton Patch Sermons, by Clarence 
Jordan. A beloved preacher at his ab- 
solute best. (Associated Press, 1972. 
$4.95) 

Trying to Be a Christian, by W. 
Noman Pittenger. What Christians be- 

From Easter: A Pictorial Pilgrimage, a ceramic 
le in the Etchmiadzin chapel, Church of St. James 




lieve and what they do; a fresh, simple 
look at discipleship, faith, worship and 
Christian goals. (Pilgrim Press, 1972. 
$4.95) 

The Old Law and the New Law, by 
William Barclay. A popular Bible com- 
mentator compares the Ten Command- 
ments with the Sermon on the Mount. 
(Westminster Press, 1972. $1.95) 

How to Talk to God When You Aren't 
Feeling Religious, by Charles Merrill 
Smith. Real questions vital to the life of 
faith, communications directed toward 
God. (Word Books, 1971. $4.95) 

Steps to Prayer Power, by Jo Kimmel. 
A prayer workshop. (Abingdon, 1972. 
$1.95) 

Nobody Else Will Listen, A Girl's 
Conversations With God, by Marjorie 
Holmes. The feelings (prayers) of a 
teen-aged girl. For teen-agers and their 
parents. (Doubleday, 1973. $3.95) 

Easter Story for Children, by Ralph 
W. Sockman. The simple telling of Jesus' 
birth, life, death, and resurrection. 
(Abingdon, 1957. $2.75) 

Easter, A Pictorial Pilgrimage, by 
Pierre Benoit, et al. To help the reader 
on his own pilgrimage to relive the life 
and passion and resurrection of Jesus. 
(Abingdon, 1969. $7.95) 

Life in Christ, by W. Norman 
Pittenger. Rich, fresh meaning of faith, 
hope, love. (Eerdmans, 1972. $1.95) 

Your Child and Religion, by Johanna 
L. Klink. Intended to help parents and 
teachers solve the problem of how to pass 
their faith on to their children. (John 
Knox, 1972. $5.95) 

Young Readers Book of Christian 
Symbolism, by Michael Daves. Use the 
symbols to design your own banners, 
hangings, posters, or collages and show 
your faith visually. (Abingdon, 1967. 
$3.95) 

A special resource: The Supper. 
Laughter, suspense, surprise, celebration, 
joy. Will help you celebrate the Eucharist 
or focus in on the sorrow of separation 
together with the freedom of new life in 
the Gospel. (Film, B & W, 20 minutes, 
$20 rental from Kairos Films, Box 
24056, Minneapolis, Minn. 55424). Q 



40 MESSENGER February 1973 




The Dramatic Silences of 
His Last Week 

Seven Lenten messages which capture the 
depth of feeling present in those who wit- 
nessed the last week in Jesus' life. Wheaton 
Phillips Webb. $2.50 

The Seven Words 

Even in his agony on the cross Jesus spoke to 
the spiritual needs of others. Clovis G. Chap- 
pell interprets the meaning and message of the 
words drawing deep spiritual applications to 
reach and transform the heart. $2.50 

The Easter Story for Children 

The first Easter — a beautifully illustrated 
story for children 7-10. Beginning with Jesus' 
birth, Ralph W. Sockman emphasizes God's 
love for mankind through the resurrection of 
His son. Illustrated by Gordon Laite. |2.75 



A FEAST 
FOR A TIME 
OF FASTING 



One of the most popular religious journalists 
in America spreads a spiritual feast before 
each reader in these offbeat Lenten medita- 
tions. His out-of-the-ordinary reflections on 
modern man, his problems, and his foibles 
bring a new spirit to this special season of 
renewal. Louis Cassels. $2.95 

A Wayfarer's Book of Devotion 

Begin each day in expectation and end each 
day in joy affirm these forty-four spirited daily 
devotions for the Christian seeking something 
a little different. Woodrow A. Geier sees God's 
touch in every moment of life. $2.95 

The Sanctuary, 1973 

"Calling Our Continent to Christ" — the theme 
of KEY 73, the most ambitious and exciting 
crusade for Christ ever attempted, is also the 
theme of this popular devotional resource. 
Wallace Fridy. 20r each ; $9.50 per 100 

Key to Luke, Part II 

Catch the Spirit of KEY 73 with this study of 
Luke. Harold Fair and Horace Weaver lead the 
student and teacher into the text of the gospel 
as they glorify Jesus. Get into the meat of the 
Word! Paper, 50- 

Easter: A Pictorial Pilgrimage 

Experience the peace of Gethsemane or walk 
the tortuous road to the place of the skull in 
these exquisite color and black-and-white 
photographs. A memorable account of the first 
Easter. Hagolani, Leube, and Benoit. $7.95 

Worldly Holiness 

Brief meditations based on the prayer of St. 
Frances of Assisi : "Lord, make us instru- 
ments of thy peace." R. Benjamin Garrison 
presents an eloquent collection. Paper, $1.95 

Easter Eggs for Everyone 

There's more to decorating eggs than dip to 
dye, and this beautiful book, packed with fun, 
facts, and folklore, proves it! Useful the year 
round by every age. Evelyn Coskey. Illus. by 
Giorgetta Bell; many photographs. $6.95 



ot- your locol bookytore 

Qbingdon 



The Spirit 

helps vs 
in oar 
weakness 




t^CaiiWRAlmqakt 



-/Ambitious, success-oriented. That de- 
scribes my life-style during the early 
iifties, until one day I lay comatose in an 
iron lung, never to move again or take a 
normal breath. I was never to hold our 
unborn child in my arms, hug my wife 
Betty, or feel in my shoe the discomfort 
of a pebble from the fresh plowed ground 
on our dairy farm. I had poliomyelitis. 

In 1953, on the eve of our seventh 
wedding anniversary, I left behind a 
pregnant wife and three children, my 
dairy cows, my unfulfilled dreams. 
Success and honors had come easily. As 
a Cornell University sophomore, I was 
named outstanding athlete of the year. I 
was elected to Phi Kappa Phi, a senior 
academic honorary society. I enjoyed 
leadership roles in church and commu- 
nity. Now I was helpless! 

Although reared in a Christian home, 
God was not real, his son was irrelevant, 
and I never thought about the Holy 
Spirit. Now I was cursing God as though 
he had a hand in my illness. My beauti- 
ful world had flipped upside down and 
someone had to be blamed. 

Doctors told my crushed Betty I could 
not survive for more than two years. But 
about the time our third son David was 
born, I discovered an infinitely difficult 
way of breathing, by swallowing air into 
my lungs . . . frog breathing. This be- 



came my one hope to return home. 

After 21 months in hospitals, I had 
mastered my breathing technique suffi- 
ciently to be free of a respirator all day 
if necessary. I returned home to an ap- 
prehensive family, supported with 
respirators and other gadgetry for my 
home care. 

Our new reality became a nightmare. 
The immediate problems included the 
enormous job of a frantic wife caring for 
four children and a helpless husband. 
My personality changed radically: Hu- 
morless, impatient, and self-centered, I 
hated my dependency as well as myself. 
Although Betty and I tried to project a 
good public image, often alone we both 
took out our frustration on each other. It 
crippled our marriage and affected the 
lives of our children. 

A. he predicted two years of life in- 
credibly stretched on. Somehow we 
managed financially, although I cannot 
explain how. We never knew poverty. 
The farm provided various sources of in- 
come, I wrote a weekly newspaper col- 
umn, and Betty worked part time when 
she could. Our families were generous. 
One Christmas our community surprised 
us with the new car we so badly needed. 

Attending church was a difficult phys- 



ical process not made any easier because 
of stairs. I satisfied myself with pastoral 
calls. Sunday mornings were especially 
hectic as Betty tried to get the family to 
church and care for me at home. My 
Bible collected dust as I took pride in 
martyrdom, never realizing my own deep 
needs for Christian fellowship. 

A crisis came in 1963 when pain from 
kidney stones became intolerable. I be- 
came dependent upon drugs. Subcon- 
sciously, I preferred to die rather than to 
submit to a difficult operation. My pastor 
convinced me I was wrong. After the 
successful operation, I began a happier 
life without physical pain. 

When our children grew to college 
age, "luck" (a word I no longer use) 
provided home care for me so Betty 
could find rewarding work as a school 
nurse and social worker. This relieved 
the financial drain and assisted in twelve 
years of college to date. Was it all 
"luck"? 

By 1969, I felt mired in a deep rut, 
wishing that life had more meaning for 
me. Suddenly a series of unique and 
complicated circumstances developed to 
force us to leave our western New York 
farm. 

During several visits to York, Pa., 
where my sister lives, I had become at- 
tracted to the surrounding countryside 
and the longer summers. I suggested that 
we move there. My stunned wife was 
speechless! After looking at other alter- 
natives, we finally agreed upon York. 

Moving is traumatic for anyone. How 
could an invalid make new friends and a 
place for himself, and more importantly 
find purpose in a new setting, alien to his 
rural heritage? Looking back now, we 
see God lovingly forced our hand. We 
left disbelieving friends and the security 
of familiarity and moved to suburban 
York. 

Our home is a newly built ranch-style 
house without steps to impede my battery 
driven wheelchair. Coincidently, one 
block away is York's First Church of the 
Brethren — also with no stairs. We knew 
nothing about the Brethren, though, and 
felt sure they were not our kind of peo- 
ple. Didn't they wash feet? 

But God, who knows our needs more 
than we ever do, provided us with a very 
chilling reception at the first visit we 
made to our own denominational church. 



42 MESSENGER February 1973 



Nobody spoke to us. Only later did we 
understand this mystery of God's work 
when we were led to another church. 

The following week, I was to discover 
the stairless Brethren facility and its 
friendly people. Such joy! I had forgot- 
ten the simple pleasure of entering a 
church with dignity. 

We began coming to First church reg- 
ularly, enjoying the welcome and warmth 
of the fellowship. Pastor Curtis Dubble, 
a good neighbor, visited us and began to 
explore with me my long repressed needs 
and longings to know more about Christ. 
I had found nurture for my starved soul. 
I felt at home with the Brethren. 

Soon we became members of a small 
group led by Rev. Jesse Jenkins. Here I 
was stimulated to read Christian books, 
to look at my spiritual emptiness, to read 
the New Testament, and to begin my first 
fumbling audible praying among people 
who cared. 



^hat first winter we attended a mem- 
bership class and finally committed our- 
selves to First church. Fortunately for 
me, baptism by immersion was not a con- 
dition for membership for this was 
physically impossible. We were thrilled 
and immeasurably moved by our first 
Love Feast. But I had mixed feelings 
when my lifeless feet were washed and I 
couldn't return the same symbolic act. 
The concept of peace within the Brethren 
doctrine was more difficult to think 
through with our oldest son an army 
officer in Vietnam. The most remarkable 
change was that my old self began to die 
and I felt spiritually reborn. 

My journey continued in a Dubble-led 
Bible study class in which I heard Christ 
say, "Follow me." Then came a class on 
witnessing and two six-week experiences 
in helping to lead small groups. In one 
of these groups I learned about the need 
for a young married couples' class. Be- 
fore I knew what was happening, Betty 
and I and a talented young couple, Jim 
and Sue Leaman, organized and as- 
sumed leadership of an exciting group 
of people. I am unsure what role I play 
in the class unless it is leading from weak- 
ness in an atmosphere of growing love 
and acceptance. Within six months, 
two small groups have emerged from 
this class, to enrich the support of each 



other in their spiritual growth. 

This past fall, I was elected to the 
church board where I serve on the nur- 
ture commission in charge of small group 
and prayer and study group development. 
A woman's prayer group has begun this 
winter and prayerfuly will expand as we 
enter the Key 73 program. 

While it is gratifying to observe how 
the Holy Spirit can use a paralytic like 
myself, the inward spiritual journey of 
today is more exciting. My life is best 
when my will succumbs to God's will. 
Our marriage improved greatly when 
Betty and I began praying aloud to- 
gether, confessing to Jesus the guilt 
which kept us unhappy. We learned that 
God loves to be praised. We tried it and 
his Spirit filled our lives and healing took 
place. Even our children noticed the 
changed atmosphere in our home when 
God's will was obeyed. 

Looking back, I readily see God's 
handiwork in taking care of me and my 
family even in my rejection of him. He 
gave me a farm when I needed a finan- 
cial resource. He brought relief from 
physical pain. He gave Betty phenom- 
enal health for all these years. Our last 
child David proved to be tremendous 
blessing to our home and my care. The 
fact that neither Betty nor I can work 
and still live independently in comfort- 
able circumstances is a mystery to us — 
certainly a miracle of God. 

Our coming to York has always been 
difficult to explain. Why is our home so 
close to the First Church of the Brethren 
which has no steps? My breathing tech- 
nique is rare and without it, I could not 
have lived long enough to attend church 
functions and enjoy life. I believe in 
miracles because many have happened in 
my life. 

I accept the suffering which comes with 
change because I know the result is the 
healing power of God. The fellowship 
with Christians is fun. Our pilgrimage 
includes such new experiences as the 
working of the Holy Spirit in the charis- 
matic movement. 

This is where I feel I am today. I can 
take only one day at a time. I know 
Jesus loves me. I still have days when 
I feel dry and empty. But I am so dif- 
ferent from what I was, thanks to a new 
friend named Jesus, who taught me how 
"the Spirit helps us in our weakness." □ 




KERRY IS a book for the young reader 
111 -up) about a girl who is going through 
those years when growing up seems especially 
difficult 

It IS a book that strongly emphasizes family 
relationships As Kerry shares with her mother 
and father, she discovers that getting older 
doesn't eliminate the problems of growing up 

She discovers that life is one long series 
of growing experiences 
112 pages Soficover SI 95 
A Herald Press Book 

Order from 
Brethren Press 
Elgin, Illinois 60120 



Biblical 

Foundations 

for 
Christian 
Worship 



BIBLICAL FOUNDATIONS 
FOR CHRISTIAN WORSHIP 
Millard C. Lind 

The author develops a theology of Christian 
worship Worship is defined as celebration — 
but a Christian celebration held as a celebra- 
tion of the rule of God experienced in the life 
of the new community in Christ 

This book sharply defines the line between 
the kingdom of God and the kingdom of the 
world and the nature of worship in each 
64 pages Paper. $.95. 
A Herald Press Book 

Order from 
Brethren Press 
Elgin. Illinois 60120 



February 1973 MESSENGER 43 



n)\rwm[ 



The soil was good. Now the seed bears fruit 



My first glimpse of Nigeria came on a September 
morning when our plane broke through a cloud 
cover and prepared to land at the Kano airport. 
On every side stretched green fields of guinea 
corn, soon to be harvested. By the time I was 
ready to leave, two weeks later, I had watched 
one Nigerian family thresh their corn crop on a 
large flat stone, I had seen bushels of the grain 
offered for sale in the Garkida market, and I had 
enjoyed a bowl of the homemade meal cooked 
and ready for breakfast. 

But I had seen so many other things as well. 
Not nearly enough to satisfy all my curiosity 
about the section of the North-East State in 
which the Lardin Gabas churches are located, 
and certainly not enough to comment reliably on 
what fifty years of Church of the Brethren mis- 
sionary efforts had accomplished. It will take 
far more than one special issue of Messenger to 
tell that story. Yet even a tourist, with only a 
moderate amount of information stored away in 
his memory, can learn something, and for me it 
was the realization that just as the savannah lands 
of northern Nigeria provide the soil for guinea 
corn to thrive, so do the Nigerian people who live 
on those lands offer good soil for the seed of 
Christ's gospel. 

In one of his first letters from Nigeria Stover 
Kulp described the ground-breaking for the first 
buildings at Garkida on March 17, 1923. He 
wrote: "The trees and bush had to be cut away 
and the space leveled. As it was pretty stony, 
it will take another day yet to level off the space." 

Even then Stover Kulp and Albert Helser 
were not deterred by stony ground. They had 
the needed faith to see that the gospel would in- 
deed find a home in the hearts of the people they 
were already learning to love. And indeed the 
evidence of the last fifty years in the Lardin Gabas 
area points to a firm conclusion: "The soil was 
good." There the Christian faith has taken root. 
There it grows and bears fruit in ways that may 
sometimes seem strange to western eyes. But God 



has already blessed it, and its future is full of 
promise. 

At many points today's visitor will confirm 
the judgment of the early missionaries. For them 
the bush country had a unique attraction because 
of its wide-stretching plains and rolling hills, its 
fantastic mountains, not to mention the variety 
of flowers and semi-tropical vegetation, or a cli- 
mate that can at times be severe but that also has 
its mellow moments. It is still a good land to be- 
hold. 

But the real treasure is the people. William 
Beahm, recalling shortly before his death some of 
his early impressions of Nigeria, said he still mar- 
veled "how forthright and rich a friendship could 
spring up across language and culture lines." The 
same warmth of friendliness is evident today, as 
Nigerians welcome their American brothers and 
sisters and invite them to share in the joy they find 
in their Christian faith. 

And from the people themselves, aided and 
encouraged by institutions the church has fos- 
tered, comes the leadership they need, a leader- 
ship that has been tested already and proven cap- 
able of guiding an independent church. 

"And some seed fell on good ground . . . grow- 
ing up and increasing and yielding thirtyfold, 
sixtyfold and a hundredfold." The harvest was 
late in coming in Nigeria — or so it might have 
seemed during thirty years of slow growth. But 
then — in the sixties — a noticeable change came 
with a net gain of 10,000 members in six years. 
And now, though the rate of growth, at least in 
numbers of baptized members, has slowed, the 
church continues to be vigorous and healthy. 

If this fiftieth anniversary offers nothing else, it 
should encourage Brethren to join hands in a new 
kind of partnership with their brothers and sisters 
in Nigeria. You have met some of them in these 
pages. You will meet others as they come to our 
churches, or perhaps as you visit them in their 
villages. Together we can look forward to still 
more abundant harvests. — k.m. 



44 MESSENGER February 1973 



^^^ 



r^ 






/ u 



Depends 
on you 



Help people help themselves. 

That is what Fund for the Americas does. 

But it takes money. 

Money that can't be spent if it is not given. 

Five dollar gifts will help. 

So will tens, twenties, fifties, and hundreds. 



S«nd your check today with the coupon to: Church of the 
Brethren General Board, 1451 Dundee Ave., Elgin, Illinois 60120 



FOR THE FUND FOR THE AMERICAS IN THE UNITED STATES 

1451 Dundee Avenue, Elgin, Illinois 60120 



Zip 



Congregati( 



We have a story to tell for Key 73. 



Brethren — and 149 other 
Christian groups and denomi- 
nations — are telling the story 
of God's love to an entire con- 
tinent this year. 

Key 73 has drawn us all to- 
gether in a partnership to call 
our continent to Christ. 

Each denomination and group 
is creating its own program for 
the year of evangelism. 

So Brethren are engaging in 
evangelism clinics and prayer 
groups. Special retreats and 
study programs. Visits in homes 
and rallies. Scripture distribu- 
tion and media coverage. Even 
a Brethren evangelism congress 
a year hence. 

Through such activities Key 73 
challenges us to rethink what 
God's love and grace mean to us 
personally. To reaffirm as in- 
dividuals and as a church our 
faith in Jesus Christ. And to 
invite commitment to him, his 
church and his kingdom. 

In the process, Key 73 enables 
Brethren to act out the kind of 
evangelism commended by An- 
nual Conference last year. An 
evangelism activated by God's 



love. An evangelism affirmative 
in spirit. An evangelism open 
and inclusive. An evangelism 
varied in expression. An evange- 
lism that respects the integrity 
of the individual. An evangelism 
forthright in its proclamation. 
An evangelism that comes alive 
in persons and in actions. An 
evangelism rooted in the rela- 
tionships of the family and the 
congregation. 

This is what we unite with 
others to do through Key 73: 
To tell the Good News 
to all. 

(For information 
on plans and re- 
sources, contact 
your local or district 
Key 73 committee or 
write Parish Minis- 
tries Commission, 
Church of the Breth- 
ren General Board, 
1451 Dundee Ave- 
nue, Elgin, Illinois 
60120.) 

Key 73. Galling our 
comment to Christ. 





wmmiiiiiiimmmil 



F, 



messenger 



CHURCH OF THE BRETHREN 
MARCH 1973 





©©OljI^DITl^c 



10 

12 
16 



Shalom: Living Toward a Vision. A central motif in the Old 
and New Testaments, "promised persistently and hoped for always, 
comes under scrutiny of Walter Brueggemann 



Shalom Is 

credo 



Ralph Weltge offers definitions of this one-word 



Disarmament: Is There Hope? Longer than any one person, 
Canadian William Epstein has been working with the United Nations 
on drawing up disarmament agreements between nations. In a 
Messenger interview Mr. Epstein talks about his work 

King Jesus' Manual of Arms for the 'Armless. Samplings from 
Vernard Eller's newest volume by the same title point to the call 
of both God and Christ to "Follow me" 

Kiddie Videoland: Avenues for Action. Writing for Cultural 
Information Service, Pat Repinski challenges the Christian com- 
munity to responsibility for what children see on television 

Ninety Years — And Two Good Feet. Something more 
than music is involved in the Windber Home Rhythm Band's per- 
formances. Its director, Irene Miles, sparks the group to creativity, 
sharing, and fellowship, by Auburn A. Boyers 

In Touch profiles three families: Lois and Mike Clark, the Joe Schechters, 
and Merlin and Pearl Shull (2). . . . Outlook reports on aid dispatched 
to Managua, spotlights a tv drama, notes peace-church efforts in probing 
directions in nonviolence, cites Annual Conference business, features Christ 
Assembly in Ohio, and comments on the death of Harr^ K. Zeller Jr. 
(beginning on 4). . . . William G. Willoughby reflects on relationships 
between the National Council of Churches and the Church of the Brethren 
in his special report, "From Detroit to Dallas'" (8). . . . Turning points 
lists ordinations, licensings, deaths, and wedding anniversaries (24). . . . 
Resources, by Hazel M. Kennedy, look ahead to summer (28). . . . An 
editorial comments on "The Crisis of Separation" (32) 



EDITOR 

Howard E. Royer 



ASSISTANT EDITOR 

Linda K. Beher 



ASSOCIATE EDITOR 

Kenneth I. Morse 



PUBLISHER 

Galen B. Ogden 



VOL. 122, NO 3 



MARCH 1973 



CREDITS: Cover, 10-15 Wilbur E. Brum 
baugh. designer: 3 Don Honick; 4 Reli- 
gious News Service; 5 Tidyman Studios, 
Fresno, Calif.; 6, 16, 18 Howard E. Royer; 
20 courtesy of .\bingdon Press; 23 WTTW 
Television: 26 Tom Musser 



Messenger is the official publication of the 
Church of the Brethren, Entered as second- 
class matter Aug. 20, 1918, under Act of 
Congress of Oct. 17, 1917. Filing date, Oct. 1, 
1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to R^I- 
gious News Service and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: $5.00 per year toij in- 
dividual subscriptions; S4.00 per year for 
Church Group Plan; S4.00 per year for gift 
subscriptions; S2.75 for school rate (9 montfis): 
life subscription. S75.00. If you move clip old 
address from Messenger and send with new 
address. Allow at least five weeks 
for address change. "Messenger is 
owned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave,, Elgin, 
111. 60120. Second-class postage 
Elgin, 111., March 1973. Copyright 



■ 



paid 



1973, Church of the Brethren General Board. 



ANTI-KILLING, YES 

In the article "Serving God and Country" 
(January) the church is cautioned against 
being anti-military. I disagree with the writ- 
er. The church should be anti-military, just 
as it should be anti-capital punishment, anti- 
abortion, anti-sin. All these have to do with 
the killing of human life in one way or 
another. 

The church, if it serves God responsibly, 
must take a definite stand, and its conscience 
must be in harmony with the conscience of 
Christ, nonvacillating. If the church cannot 
say that Christ's Sermon on the Mount is 
binding upon every Christian, then how can 
it preach with any authority, "Believe on the 
Lord Jesus Christ and you shall be saved"? 
We cannot have our cake and eat it too! 

But the church must not be anti-people. 
As God loves the world, all humanity, so 
must the church love. And if the church 
truly loves, it will always hold up the one 
way of Christ irrespective of individual 
consciences, but will continue to love those 
who of their own free will choose to go 
another way. 

The lines from Thoreau's Walden quoted 
by the writer are analogous to the person 
who opposes military service, who is out 
of step with the majority in our highly 
militarized society. He is the one who fol- 
lows a different drum. 

Pearl Weaver 
Fairborn, Ohio 

ONE RIGHT SIDE 

Spirit of Christopher Sower, where are 
you? Have you left the Church of the Breth- 
ren? Does its official organ, Messenger, 
turn its back on you? 

I can understand that in its Letters col- 
umns Messenger must print a variety of 
opinions since it has a variety of readers. 
No matter how outrageously un-Christian 
some opinions expressed here may be! 

But in a feature article why give prom- 
inence and, thus, tacit agreement with at- 
tempts of a career militarist to justify his 
military life and beliefs and try to fit them 
into the framework of the Church of the 
Brethren? Does Messenger really believe 
that since the church is on record as being 
"anti-war . . . this must not be interpreted 
to mean the church is anti-military"? What 
is the difference? War and militarism are 
practically synonymous. The whole thrust 
of the military is geared toward training to 
kill whomever our leaders in Washington 
designate as "the enemy." 

There is no denying that the church should 
minister to any who choose to devote part 
of their lives to the military. Just as the 
church should minister to the handicapped, 
prostitutes, racial minorities, homosexuals, 



pgigS ©DTIS 



the poor, the rich. But Jesus, when he had 
compassion for the prostitute, did not con- 
done her immorahty. He said, "Go, and sin 
no more." 

No, I'm not cancelling my subscription to 
Messenger, but those of us who have sons 
in exile because of American mihtarism, 
and who have thought the Church of the 
Brethren was anti-military, could weep if 
Messenger is in a trend to try to be on 
both sides of an issue which has only one 
right side! 

Raphael W. Wolfe 
San Clemente, Calif. 

KEEPING CHRISTMAS ALL YEAR 

In the December issue of Messenger, the 
one article that stood out the most to me 
was "The True Meaning of Christmas," by 
Harold S. Martin. ... I am in complete 
agreement with this article. Mr. Martin has 
revealed a great truth to all readers of 
Messenger. He said that Jesus came to 
earth to reveal the Father, put away sin, 
destroy the devil, and prepare for his second 
coming. 

We often put too much emphasis on the 
material side of Christmas and not enough 
emphasis on the true meaning of Christmas. 
We as Christian people should be thinking 
more seriously about the life of our Lord, 
and we should keep the Christmas season of 
love and happiness not only in the month 
of December but throughout the whole year. 
And we should always be prepared for his 
second coming. 

James Arford 
Robinson, Pa. 

ALL THE ANSWERS 

The article "The True Meaning of Christ- 
mas" (December 1972) by Harold Martin 
would have been fine had he stopped with 
the first paragraph! In going beyond the 
first paragraph, he becomes so "sermony, 
evangelistic, and authoritarian" he turns me 
off. I resent a mortal being "having all the 
answers" while I am still a searcher. 

Beverly S. Rupel 
Laguna Beach, Calif. 

I BELIEVE IN TOMORROW 

One of your readers expressed doubt that 
problems of minorities could be solved by a 
Supreme Court decision (Letters, Decem- 
ber). 

My joy at the decision and my hope of 
changes to come are certainly tempered with 
an awareness of the possible. But then I 
hope I did not convey the idea that we 
were going to solve the problems in one fell 
swoop. The Supreme Court decision which 
I told of deals only with employment. But 



is there not hope that if a man can acquire 
a job and be promoted without discrimina- 
tion, there will be money in his pocket for 
all the things middle-class America consid- 
ers dear and which are the key to acceptance 
by those who control the purse strings? As 
are most things, this too is a matter of eco- 
nomics. 

We are a constitutional government. A 
strong unequivocal statement by the Supreme 
Court is like a beacon set on a hill. Every 
state in the Union can clearly see it and can 
point to it as proof that in a country based 
on law, the highest interpretation of that 
law has been pronounced and must be fol- 
lowed in every court in the land. 

In Idaho we have already seen a qualified 
Chicano given the next job opening at a 
trailer factory, a woman reinstated after 
having been discharged for being pregnant, 
an Indian rehired, men given coffee breaks 
along with the women, a waitress rehired 
after being fired for having a black boy 
friend, and a landlord agree not to refuse 
to rent to Chicanos. 

I still believe in tomorrow. 

Dorris Blough 
Nampa, Idaho 

THE MEANING OF MISSION 

I should like to express my sincere appre- 
ciation for the article in your December 
issue entitled "Humanization. Shalom, and 
the Mission of God," by Shantilal Bhagat. 

In carrying out the mission of the church, 
we tend to live with some of the stereotypes 
of the past, and Mr. Bhagat helps us to see 
what some of the new concepts should be. 
I find it particularly important to listen with 
care to a representative of the Third World 
who, in an articulate and careful way, in- 
dicates to us some of the new meaning of 
mission in our day. 

Eugene L. Stockwell 
Associate General Secretary 
National Council of Churches 
New York, N.Y. 

BAPTISTS AND THE ANABAPTISTS 

I am becoming quite concerned about all 
the discussions going on within the Broth- 
erhood relating to the establishment of 
closer ties between the Church of the Breth- 
ren and the American Baptist Convention. 
I am one who believes in the unity of be- 
lievers, but I ask what is our motivation 
for seeking closer relations with the Bap- 
tists in particular? Is our motivation for 
such a union based on a common interpre- 
tation of Christ's message or is it based on 
financial needs? If it is the former, I say 
praise the Lord; if however, it is the latter, 
Continued on 30 




Depicted on the cover are the words 
and symbols which speak of a Christian 
vision: shalom. This is the term which 
Shantilal Bhagat in the December Mes- 
senger said helps define "the purpose 
of the mission of God." 

"A confession of faith ... a celebra- 
tion of hope ... a one-word credo" are 
among Ralph Weltge's capsule defini- 
tions of shalom in this issue (p. 12). 
M And in a more com- 

^^\ prehensive treat- 

^j\ me n t , Walter 

mw^ Brueggemann in 

y^ "Shalom: Living 

Toward a Vision" 
(p. 10) traces what 
he interprets to be 
a central motif of 
the Old and the 
New Testaments. 
Mr. Brueggemann 
is academic dean 
and professor of 
Old Testament at 
Eden Theological 
Seminary, Webster 
Groves, Mo. Mr. Weltge is secretary 
for young adult ministries, United 
Church of Christ, Philadelphia. Both 
articles are reprinted by permission of 
Colloquy, July/ August 1972 issue. 

Against this background, other ar- 
ticles in the issue take on special sig- 
nificance. Particularly poignant are 
"Disarmament: Is There Hope?" (p. 
16), a Messenger interview with the 
United Nations' William Epstein, and 
samplings from Vernard EUer's forth- 
coming book. King Jesus' Manual of 
Arms for the 'Armless (p. 21). "Kiddie 
■Videoland: Avenues for Action," by 
Pat Repinski (p. 23), presents still an- 
other challenge to the Christian com- 
munity: Turning children's fare on tele- 
vision from violence, escape, and com- 
mercialism to programming that helps 
meet the creative needs of children. 

Contributors herein also include Au- 
burn Boyers, pastor, Harrisonburg, "Va.; 
William G. Willoughby, professor. La 
Verne College in California; and Hazel 
M. Kennedy of the Parish Ministries 
staff. 

The symbols and design for the cov- 
er and pages 10-15 are by Wilbur E. 
Brumbaugh of Elgin, 111. — The Edi- 
tors 



March 1973 MESSENGER 1 




TheClarks: Joy and shame 



Two years ago Mike, Lois, Kelly, and 
Michele Clark moved from Balti- 
more to the new city of Columbia, 
Md. There they bought a row house 
— the first home of their own. Mike 
as a reporter for the Baltimore Sun 
and Lois as a horaemaker were, as 
they put it, just getting caught up in 
middle-class existence. 

Members of the Oakland Mills 
Uniting Church in Columbia, a mis- 
sion of the Church of the Brethren 
and the United Church of Christ, 
Mike and Lois decided to enter 
totally into volunteer ministry. One 
factor was their opposition to US par- 
ticipation in the war in Southeast 
Asia. Lois told the congregation last 
summer: "We lacked the courage to 
defy our government by withholding 
taxes. So, we decided to live on a 
subsistence income. We then will 
not have to contribute taxes support- 
ing the Vietnam War." Essentially, 
though, the Clarks felt the importance 
of serving people through the church. 

It was at that point the Clarks 
moved to Knoxville, Tenn., entering 
Brethren Volunteer Service. They 
had been encouraged by the congre- 
gation and its pastor, Dick Rodes, to 
take the year, Mike in communica- 
tions with the Commission on Reli- 



gion in Appalachia and Lois as 
coordinator of a remedial reading 
program for children of low income 
families. 

At midpoint, Lois and Mike 
weighed what the experience has 
come to mean. "It has allowed us to 
step back from the bustle of our 
traditional life-style and take a fresh 
look at ourselves. We spend more 
time together as a family. We have 
also learned that we can do without a 
lot of things. The culture of the 
mountain people is substantially more 
meaningful than suburbia's con- 
tributions." 

Yet with their new sense of joy 
they found cause for dismay. "The 
mountain people in Appalachia in 
many ways are left out of the Ameri- 
can dream," Lois and Mike contend. 
"They are a people under attack. 
They have not shared in the country's 
economic prosperity. Their moun- 
tains are slashed as if by quack 
surgery, and the lungs and bodies of 
many coal miners are ruined. 

"There is an exploitation of land 
and people in Appalachia that hardly 
can make Americans proud." 



in%ii^ 




The Schechters: "Hopies" 

It started off as a purely professional 
experience for a surgeon donating a 
year out of his practice but ended up 
as a "total family" investment for 
the Joseph Schechter family of La 
Verne, Calif. 

The Schechters' unique family 
venture was a year with Project 
HOPE in Jamaica. 

Dr. Joseph Schechter served as 
Chief of General Surgery for five 
months on the floating medical cen- 
ter; then for the remainder of the 
year, as part of the land-based pro- 
gram, helped initiate a residency 
training program in general surgery 
at the University of the West Indies, 
Kingston, Jamaica. 

Mrs. Schechter, Feme, served as a 
volunteer typist in the nursing office 
aboard the ship and then as an 
occupational therapist in the De- 
partment of Psychiatry at the uni- 
versity. Daughters Mary and Cynthia i 
served as volunteers aboard the S.S. 
HOPE in the admitting office. Sons 
Scott and Stan were volunteers down 
in the hold (central supply). Thus 
the whole family were "Hopies" for 
the year. 

Project HOPE in Jamaica worked 
to train other specialists as well as 
surgeons. The endeavor was aimed 
at helping stem the brain drain of 
doctors going elsewhere for training 
and never retiuming. 

Jamaica, that "Island in the Sun" 
90 miles south of Cuba, is also an 
island of 2 million residents, 85 
percent black in racial origin, median 
income $350 per year, 40 percent of 
adults functionally illiterate, 20 



2 MESSENGER March 197S 



a year 

percent malnourished, birthrate 34.2 
per 1,000 (17 per 1,000, USA). 
These and other problems make a 
heavy burden for a country to carry, 
and thus Jamaica needs help in help- 
ing itself. 

"Our year in Jamaica made us 
more aware of the problems and cul- 
ture of a nearby neighboring country 
and more appreciative of our own 
USA and opportunities for fullness of 
life and spirit here," Dr. Schechter 
said. 

The S.S. HOPE, he added, is the 
former Navy hospital ship USS Con- 
solation, a veteran of World War II 
and the Korean War. Supported by 
gifts of the American people. 
Project HOPE embarks on mercy 
missions to countries that request aid 
with health problems. 

As is so often true. Dr. Schechter 
stated, the one going to help is 
"more the recipient than giver." He 
recommends to Brethren elsewhere a 
similar adventure in this type of 
worldwide citizenship — and indeed 
suggests taking the family along. 




Merlin and Pearl Shull: Among the gentle ones 



"There are men too gentle to live 
among wolves." So James Kavanaugh 
begins one of his poems. Well, yes, 
but even in a wolfish world some of 
the most gentle persons we know 
manage to live happily — like Merlin 
and Pearl Shull. 

It must have been quite a blow for 
Merlin, who came from a large fam- 
ily of preachers, missionaries, and 
educators, to be forced to give up 
preaching — his first love — for 
physical reasons after he had been a 
pastor for 1 8 years. But just about 
that time M. R. Zigler invited him to 
come to the church's headquarters to 
work first with nonresident members 
and then later, during the years of 
World War II, in correspondence 
with servicemen. At various times 
Merlin's office kept in touch with at 
least 30,000 scattered around the 
world. His "parish" was far more 
extensive than any audience he could 
have reached through his preaching. 

Since 1938 Merlin and his wife 
Pearl have lived in Elgin, 111., prac- 
tically within the shadow of the 
Highland Avenue church where both 
have always been active. Retirement 
from church-related employment, 
which for Merlin came in 1962, 
simply gave them more time to 
increase their neighborly and helpful 
activities. And Merlin says, "We 
were never happier than we have 
been in the last ten years." 

And what fruitful years they have 
been! Both Merlin and Pearl were 
leaders in the Elgin Housing Group, 
a volunteer organization that offered 
its services (mostly in the form of 



Merlin's time and telephone) to 
families from minority groups seek- 
ing to find decent homes. The ShuUs 
were able to help at least 40 families 
directly and to be of indirect help to 
hundreds of others. Merlin became 
known in the Elgin area as the man 
who could help with housing. His 
methods were gentle, yet he was firm 
and persistent. He is grateful for 
the progress he has seen but he is 
also concerned at the insensitivity 
and indifference many church mem- 
bers show as to the plight of the 
poor and the dispossessed. 

Should retired people expect to 
continue actively in community 
affairs? By all means, say the 
Shulls. So currently they are sup- 
porting a "better government" 
movement in their city; they help 
secure contributions for their area's 
United Fund; they participate in 
meetings working for peace and 
brotherhood — all this without 
diminishing the contribution they 
make to their own church. 

Retirement, according to Merlin 
and Pearl, offers unusual opportu- 
nities for service. "You can do so 
much without ever expecting any 
pay for it." Especially, one might 
add, if you are willing tO' live as 
modestly as the Shulls — gentle 
people. Christian people, who haven't 
yet been frightened by any wolves. 



March 1973 MESSENGER 3 



Massive aid ministries 
dispatched to Managua 

Within days after the earthquake devasta- 
tion of Managua, Nicaragua, Church 
World Service launched an initial six 
months emergency program in liaison 
with the country's central government. 

Acting on behalf of the World Council 
of Churches and in coordination with 
Catholic Relief Services, CWS, the relief 
arm of the National Council of Churches, 
as a first step air freighted 2 million 
water purification tablets, 100,000 
pounds of clothing, and 10,000 blankets 
to the capital city. 

In league with Church World Service, 
the Church of the Brethren General 
Board designated from its Emergency 
Disaster Fund up to $25,000 for 
Managua relief and offered personnel for 
follow-up work as needed. In the early 
stages, the supply of medical and relief 
workers appeared ample. 

"The bigger task ahead lies in the 
gigantic rehabilitation needs of the vic- 
tims," observed lames McCracken, ex- 
ecutive director of Church World Service. 
To work at reconstruction, an ad hoc 
Nicaraguan Task Force was established 
by CWS and a goal of $500,000 set from 
US churches. The funds were tabbed 
primarily for housing. 

In firsthand reports to CWS, Klaus 
Klawitter, the agency's representative in 
the Dominican Republic, said that nearly 
all buildings in an eight-block area in the 
center of Managua were totally de- 
stroyed, and half or more of the buildings 
beyond this in a two-mile radius were 
destroyed or left unsafe. 

Organized by short wave radio, Protes- 
tant and Catholic leaders in Nicaragua 
formed an interdenominational Relief 
Committee to establish feeding centers to 
serve up to 1,000 persons a day. With 
300,000 evacuees from the city, one of 
the acute problems encountered was 
getting deliveries to the people who 
needed them. 

Among facilities in Managua undam- 
aged by the quake was the Catholic 
Relief Services warehouse where more 
than a million pounds of food was stored 
for the country's poor. Food distribution 
from there began shortly after the 
tremors ceased. 




Managua church stands intact amid ruins 

In addition to massive US aid, govern- 
mental and private, Brazil, Peru, Guate- 
mala, and other Central and Latin 
American neighbors organized programs. 
Honduras, in a first gesture since its 
war with Nicaragua, permitted troops to 
move across its territory. 

The call of duty: A drama 
that invites your verdict 

The questions and feelings that issue over 
amnesty will be portrayed in "Duty 
Bound," a new play for television by 
Allan Sloane scheduled March 11 on the 
NBC network (2-3 p.m.. New York 
time). 

Employing a courtroom setting, the re- 
ligious special will invite the verdict of 
each viewer to be submitted for tabula- 
tion. The essence of the play centers on 
the call to duty and its complexity in a 
free society. 

Hoping for amnesty, a young American 
returns from Canada and turns himself 
in for draft evasion. Because of the 
situation he is in — his father's contempt, 
the needs of his family, his love of 
country — the youth is compelled to 
stand on his own feet and to be held 
accountable as a man. 

Diverse views come out in the drama. 
The mother who raised her children to be 
individuals, to honor Christian precepts, 
to do what they felt was right. The draft 
board with its duty to perform, and the 



local merchant who served on it but 
disagreed with its findings. The pastor 
who saw duty limited by the legal mean- 
ing of conscientious objection, yet who 
believed "that sometimes a simple layman 
armed with a sense of right is more 
truthful than a seminary full of theolo- 
gians." The sister, resentful of her 
brother, yet also of her husband, a 
Prisoner of War whose ultimate value 
was duty to country. 

Finally, there is the duty of the jury to 
weigh the facts and decide the young 
man's future. The law must be preserved 
intact, says the prosecutor, for if duty 
becomes a matter of individual con- 
science, what will happen to society? Or, 
is its duty to render justice, to seek the 
spirit that transcends the letter of the 
law? What of the historic tradition of a 
nation "under God" to offer refuge and 
freedom of conscience to men of prin- 
ciple? Must they now seek liberty else- 
where? How is the conflict of duty to be 
resolved? 

Allan Sloane, playwright, has been 
working on the drama for several years, 
at times in close touch with communi- 
cators and draft counselors in denomina- 
tions. He is author of the highly com- 
mended "Sit Down, Shut Up, or Get Out" 
previously aired by NBC. 

According to Lois Anderson of the Na- 
tional Council of Churches Broadcasting 
and Film Commission, one of the inten- 
tions of NBC in turning from regular 
weekly religious programs to religious 
specials such as this is to allow local 
producers to consider the content of a 
program and to develop local comple- 
mentary coverage as a follow up. 

By the same token, viewing groups 
within the church or across churches may 
similarly use the religious specials to 
further their own educational and com- 
munication goals. 

WCC, peace churches probe 
directions in nonviolence 

A joint response is being shaped by 
Friends, Mennonites, and Brethren to a 
study now in process by the World Coun- 
cil of Churches on "Violence, Nonvio- 
lence, and the Struggle for Social Jus- 
tice." The efforts represent serious at- 
tempts to wrestle with new possibilites of 



4 MESSENGER March 1973 



nonviolent action through the churches. 

After a second consultation of peace 
church representatives in Richmond, 
Ind., H. Lamar Gibble, peace and inter- 
national affairs consultant for the 
Church of the Brethren General Board, 
indicated wide support for the WCC 
papers' treatment of nonviolent methods 
of social change. A major concern was 
expressed in the consultation, however, 
that "only a footnote dealt with non- 
violence as an obedient response to God's 
will," according to Mr. Gibble. 

Toward strengthening the theological 
base of the study document, the consulta- 
tion appointed a committee to set forth 
its own understanding of nonviolence 
as obedience to God's will. Among 
points the consultants will seek to stress 
are the concept of the church as the 
people of God, the relation of the church 
to the world, the biblical understanding 
of power which recognizes suffering as 
powerful, and such biblical themes as the 
incarnation, the new humanity, and 
rebirth. 

On the committee to draft additions 
and refinements are Brethren Eugene 
Roop and Allen C. Deeter, Friends Lyle 



Tatum and Hugh Barbour, and Menno- 
nites John Howard Yoder and William 
Klaassen. 

Going beyond the verbal statement, 
the consultation asked Ralph E. Smeltzer, 
social justice consultant, Church of the 
Brethren General Board, to convene a 
group of Brethren, Friends, and Men- 
nonites to explore involvement in specific 
programs in the US centered on non- 
violent social change. 

Adoption of the overall study on 
nonviolence by the World Council 
Central Committee is expected in 
August. 

Indira Gandhi lauds role 
of Christian missions 

India's Prime Minister Indira Gandhi 
praised the work of Christian mission- 
aries in India, saying they had led and en- 
couraged leaders of other religions to 
work among the people. 

She also stated that Indian Christians 
had been "great nationalists." 

Her comments came in an address in 
New Delhi marking the close of a year- 



long observance of the 19th centenary of 
the martyrdom of St. Thomas the 
Apostle. 

One of the twelve apostles of Jesus, 
Thomas came to India in A.D. 52, ac- 
cording to long-cherished tradition, and 
planted the seed of Christianity. He is 
said to have been martyred in A.D. 72. 

Known as the "Apostle of India," 
Thomas has become a symbol of unity 
among various groups of Indian Chris- 
tians. 

Mrs. Gandhi in her address said India 
took pride that "every major religion of 
the world lived and flourished in the 
country," and that, apart from the four 
religions that had their origins in India — 
Hinduism, Buddhism, Jainism, and 
Sikhism — "all major religions had 
reached India at their very beginnings 
and had found numerous followers." 

The Prime Minister said that India's 
state secularism meant "equal respect and 
esteem for all religions." It also meant, 
she added, that religion "would not be 
allowed to interfere with the conduct of 
national affairs." 

Shortly after Mrs. Gandhi's address. 
Deputy Home Minister F. H. Mohsin re- 



Annual Conference dockets items for Fresno gathering 



Delegates to the 187th recorded Annual 
Conference June 26 — July 1 will hear 
reports from three study committees as- 
signed responsibilities at 197rs Confer- 
ence and will consider four new queries. 

Reporting to the Fresno, Calif., de- 
liberative body are study committees on 
Ministry: Ordination and Family Life; 
Noncooperation With the Draft; and 
Taxation and War. 

Persons working on a position paper 
on noncooperation will file a substantial- 
ly revised report which reaffirms the 1970 
Church of the Brethren Statement on 
War and, in a new section of recommen- 
dations, urges "that the Church of the 
Brethren officially keep in contact with 
prison and court officials during the 
arrest, trial, and confinement of 
noncooperators." 

Participants in revising the nonco- 
operation paper were Guy E. Wampler 
Jr., Ephrata, Pa., Raymond R. Peters, 




Sebring, Fla., Mike Stern, Tonasket, 
Wash., Cliff Kindy, Goshen, Ind., John 
Bunch, Marion, Ind., W. Hartman Rice, 
Columbia City, Ind., John H. Eberly, 
Westminster, Md., and Joseph Kennedy, 
Wichita, Kan. Mr. Stern contributed a 
minority report. 

At this writing final drafts of reports 
from other study committees had not 
been filed. 

New business on the docket: 



187th Annual 
Conference will 
gather in this 
convention center 
at Fresno, Calif. 



n From the Illinois-Wisconsin District, 
a query requesting guidance on amnesty. 
n From the Iowa-Minnesota District, a 
query asking for study on funeral prac- 
tices and care for the terminally ill. 
□ From Idaho, a query proposing a look 
at the frequency of Conference. 
n From Northern Ohio, an ecologically- 
oriented query concerning the plight of 
the farm and the farmer in light of the 
rural heritage of Brethren. 



March 1973 MESSENGER 5 



ported in a statement to the Parliament 
in New Delhi that foreign Christian mis- 
sionaries in India number 5,053 at the 
beginning of 1972 — a 21 percent de- 
crease over three years before. The 
decrease is due in part to the Indian gov- 
ernment's policy of "progressive Indian- 
ization" of Christian missions, a direction 
supported by many overseas church 
groups. 

Currently the Church of the Brethren 
has 7 missionaries in India: Everett and 
Joy Fasnacht in Bombay, George and 
Rae Mason at Anklesvar, Mary Ann 
Saylor and Louise Sayre at Dahanu, and 
Laura Sewell at Bulsar. 

Christ Assembly traces 
roots to Schwarzenau 

A plain and vigorous group of Christians 
in southwestern Ohio, an offshoot large- 
ly of the Old German Baptist Brethren, 
has completed construction of a meeting- 
house at "Zion," its headquarters be- 
tween West Alexandria and Eaton. 

Of particular interest to the Church of 
the Brethren is the fact that the body, 
known as Christ Assembly, understands 
itself to be the continuation through 
Scandinavia of the early Brethren move- 
ment in Germany. 

In an article in the Winter 1973 issue of 
Brethren Life and Thought, writers Fred 
W. Benedict and William F. Rushby state 
that "Christ Assembly is Brethren in 
ordinances, eschatological in outlook, 
monastic in ideals, Inspirationist in 
theology and church government, and 
Pentecostal in spirit." 

Donald F. Durnbaugh, Church of the 
Brethren historian who visited during the 
weekend of services in which the meet- 
inghouse was dedicated last October, ex- 
plained that the Assembly, which main- 
tains close ties to fellow believers in 
Scandinavia and eastern Europe, numbers 
70 members in the United States, located 
primarily in Ohio but also in Indiana 
and Pennsylvania. 

"While the members customarily are 
dressed in the plain garb, the leaders 
stress that this is not the rule," Mr. Durn- 
baugh added. "Worship is characterized 
by a charismatic quality and fervent 
preaching and praying. There is criticism 
of some Pentecostal movements for 




At Zion. Christ Assembly meetinghouse, left, pictured before completion this year; 
right, cross marking in stone buttressing doorway. Group claims like-Brethren heritage 



emphasizing the gifts of the Spirit with- 
out proper disciplining by the church 
body." 

Mr. Durnbaugh also noted that ac- 
cording to Assembly records, the contacts 
with the early Brethren movement were 
through two brothers, Simon and Soren 
Bolle, who came to Hamburg/ Altona in 
northern Germany where there was a 
gathering of Brethren in the first part of 
the 18th century. The Bblle brothers 
took the message to Scandinavia, with 
the first baptism in Drammen, Norway, 
in 1737. 

Later contacts came with the rise of 
Brethren missionary activity in the last 
quarter of the 19th century, when Chris- 
tian Hope returned to his native Denmark 
as a representative of the Brethren. 

Participants in the special services in 
the fall also included Assembly members 
from Denmark and Norway, among them 
Elder J. P. Thalitzer of Denmark. 
Known generally as Brother Johannes, 
Elder Thalitzer was present at the 250th 
anniversary observance in Germany in 
1958. He also ministered to M. R. 
Zigler in Sweden after the tragic accident 
which took the life of Amy Zigler. 

The Brethren Life and Thought article 
further observes that while the Assembly 
places great emphasis on ultra-plain 
dress, its meetinghouse has "lavish ap- 
pointments," reflecting the Danish Luth- 
eran influence upon the body. 

Situated in a grove in open country, 
the meetinghouse was under construction 



for more than two years, the work done 
entirely by members of the assembly. 
Celibate men live on the lower floor; 
celibate women live down the road and 
couples in the married order are 
scattered. 

One man's pilgrimage: 
The liberating truth 

"Freedom is not in the static, in the 
immutable, but in the creative, the cha- 
otic. The essence of life is not in its 
fixity, but in its growth; not in its 
changelessness, but in the fact it will be 
different tomorrow than it is today." 

So Harry K. Zeller Jr. spoke in 1967 
in the last of several addresses he de- 
livered to Annual Conferences. In 
pointing to life as a pilgrimage to free- 
dom, he stressed that the truth, no mat- 
ter how threatening, liberates; in the 
words of Jesus, "You will know the truth 
and the truth will make you free." 

His own pilgrimage included 32 years 
as pastor in Richmond, Va., Indianapolis, 
Ind., Elgin, 111., McPherson, Kan., and 
La Verne, Calif. He was, as close friend 
Paul Hersch put it, a CO. — a conscien- 
tious objector to war and a conscientious 
opportunist for reconciliation. He au- 
thored "Peace Is Our Business" at the 
close of World War II and was an ardent 
spokesman against the Vietnam War. 
He traveled extensively — on a deputa- 
tion team for the Bonn government; for 



« MESSENGER March 1973 



the dedication of the Archaeological and 
Bible Institute in Jerusalem and the 
Dunker Meetinghouse of the Antietam 
Battlefield, Md., near his boyhood home; 
on an exchange ministry in England and 
Ireland; in delegate role to the National 
and World Councils of Churches; and 
in study in Europe and the Middle East. 

In denominational life he was secre- 
tary of the Committee of Fifteen which 
brought to the 1946 Wenatchee Con- 
ference the proposal for a unified board 
to supplant seven separate boards. In 15 
years of subsequent service to the Gen- 
eral Board, he was to serve as chairman 
and vice-chairman and chairman of 
commissions. 

In 1963 he was moderator of the 
177th Annual Conference at Champaign- 
Urbana, 111. 

In 1969, turning to service outside the 
pastoral realm, he became director of 
development at a rehabilitative hospital 
at Pomona, Calif., and, in 1971, ad- 
ministrator of Pilgrim Place, a home for 
retired Christian workers at Claremont, 
Calif. 

Several months before his death on 
December 30 he was stricken by cancer. 
He remained active, as health permitted, 
working until a few days before his 
death. Memorial services were con- 
ducted at the La Verne church on Jan. 2. 
Survivors include 
his wife, Juanita; 
four children, Marie, 
Norman, Richard, 
and Karen; and 
three grandchildren. 

His creativity in- 
cluded expression 
through woodwork- 
ing, in personal gifts 
to foreign dignitaries 
and family members alike. His ultimate 
craftsmanship, however, was in the 
preparation and delivery of sermons. 

The sermons, polished and presented 
verbatim without notes, frequently con- 
tained references to the contrasts in hu- 
man experience — "the torment and the 
triumph," "the gamble and the glory," 
"the fate and the fortune," "the pain 
and the pleasure" of being a person. 
To Harry Zeller, such paradoxes were 
not merely poetic; they were essential 
parts of his and every person's pilgrim- 
age to freedom. 




Harry K. Zeller 



u\n\<dmM\rmk 



NAMES YOU KNOW 



Indiana' s Young Farmer of the Year is 



Terry Bouse , on the church board of the Eel River congre- 
gation in Northern Indiana. 

Pennsylvania's Governor Mi 1 ton J. Schapp issued a Cer- 
tificate of Appreciation to the Church of the Brethren for 
"outstanding service to the citizens of the Commonwealth of 
Pennsylvania during the flood emergency of June 1972." 

On short-term assignments at Castaner Hospital in 
Puerto Rico are Dr. and Mrs . Jesse J. Landhuis , Fort Dodge, 

and Mrs . 



Iowa, February 18-March 30, and Dr 
man , Hinton, Va. , March 30-April 18. 
Huffman were in Castaner for his 1-W 



Harold Huff- 



Harold and Barbara 
service, 1967-69; Dr. 
Landhuis served as a 1-W in Vietnam, 1966-68, during which 
time he met his wife Kim, a Vietnamese. 

Eighteen registrations have been received for the Ni- 
geria Study Tour, Hazel Peters reports. The limit is 20. 



SUMMER CIRCUIT RIDERS 



Through a short-term BVS as- 



signment beginning in mid-May, Ron Adkins and Arlene and 
Cliff Kindy are Summer '73 Circuit Riders who will travel 
through the North and the Northwest before Annual Confer- 
ence and in some of the eastern districts afterward. They 
will be prepared to meet with congregations, institutions, 
districts, and camps on the themes of The Simple Life, 
Peace Witness, and Bible Study. Contact Parish Ministries 
Commission, Church of the Brethren General Board, if you 
are interested in having them share with your group. 



TRAVELIN' PROFESSORS 



Named the first Richard M. 



Nixon professor at Whittier College in California is Roy 
M_. Blough , internationally known economist and professor 
emeritus of Columbia University. 

To help educators in Thailand revise programs in the 
sciences for a year is Robert E. Ziegler , professor at 
Elizabethtown College. Mrs . Ziegler and the three younger 
children will join him during the year's leave. 

Sweden bestowed its historic Royal Order of the North 
Star upon retired Columbia University administrator Andrew 
W_. Cordi er for his leadership in the United Nations and as- 
sociation with Sweden's UN staff. 

ECUMENICAL MINISTRIES . . . John Henry has been named 
full time campus minister of the University of Pittsburgh 
at Johnstown, Pa. The program is sponsored by more than 
200 churches in a tri-county area. 

Donald L. Lowdermilk , New York, has been reelected 
chairman of the United Ministries in Higher Education's 
National Commission. He is director of admissions at Rock- 
land Community College, Suffern, N.Y. 

Carl E_. Myers is president of the newly constituted 
Illinois Conference of Churches. He is executive of the 
Illinois-Wisconsin District of the Church of the Brethren. 

Raymond R_. Peters , former general secretary of the 
Church of the Brethren General Board who later served as 
president of the Ohio and Indiana Councils of Churches, 
recently was named chairman of the Department of Christian 
Unity, Florida Council of Churches. 

March 1973 MESSENGER 7 



M\pdmt(B 



FAITH IN ACTION 



About 75 million persons watched the 



half-hour ty_ special launching Key 73 , this year's program 
of "Calling Our Continent to Christ." Carried on 667 sta- 
tions in the US and Canada, the broadcast will go to another 
100 stations overseas. 

Longtime peace worker Dale Aukerman has accepted em- 
ployment with the Brethren Peace Fellowship in the Mid- 
Atlantic District as peace evangelist for one year. 
Commented BPF Newsletter in a sister district, Atlantic- 
Northeast, "The move is appropriate in this year of Key 73 
since the Greek word for peace is also the word for salva- 
tion, and concerns for peace and evangelism merge." 

Southern Ohio District licensed a woman to the minis- 
try for the first time since 1943 in a post-Thanksgiving 
service at the Pleasant Hill church for Eva O' Diam , Man- 
chester College student. Eva's licensing occurred at the 
same time her good friend and classmate Donna Young was 
being licensed in the North Winona church of Northern 
Indiana. 



GETTING THE WORD AROUND 



Some congregations are 



tying into Key 73 with preaching missions and evangelism 
workshops. At Roanoke, La., Edward L. Murray , pastor of 
the Good Shepherd Church of the Brethren, Springfield, Mo. 
will preach at March 19-25 meetings. ... Merlin E. Garber , 
pastor, Frederick, Md. , led evangelism workshops in Cali- 
fornia during February. ... Salamonie Brethren at Warren, 
Ind. , made banners illustrating phases of Key 73. 

Dialing a prayer in Sebring, Fla. , is as_ close as a_ 
telephone . Sebring laypersons, including members of the 
Sebring Church of the Brethren, are praying a different 
30-second prayer each day. 

Readers of the Lanark , 111 . , church newsletter found 
space in a recent edition in which to share statements of 
faith, devotional messages, or meaningful experiences. 
Publication of the material will run through Eastertime. 



DISCOVERING THE VISION 



At Brodbecks, Pa., the 



Black Rock congregation engaged in a discovery weekend Jan. 
19-21. Beginning with a 24-hour prayer vigil, participants 
shared meals, worship, and small-group experiences. "It's 
not exactly that discovery weekend is the beginning place," 
explained the church newsletter. "It's more like the fo- 
cus point when dreams and visions fall into place." 

"Love is yielding and sharing the right-of-way," wrote 
Brotherhood staff member Clyde E. Weaver in a paraphrase of 
1 Corinthians 13 he calls Love on Wheels . Auto racing col- 
umnist John C. Frye of Hagerstown, Md., picked up Love on 
Wheels for his Christmas columns. "We reached a lot of 
people," he noted, "a good way for both of us to evangelize. 

IT WON'T END WITH 1973 . . . Evangelistic efforts re- 
lated to Key 73 won't stop with 1973. In fact. Brethren 
are in for a Congress on Evangelism , a workshop and in- 
spirational event, April 17-20, 1974. Dayton, Ohio, is 
the site. 

8 MESSENGER March 1973 



ps©DsD [rs[p©[rl^ 



reflections on the future c 



Detroit. City of over-priced, over- 
sized, and overly-gaudy automobiles. 
City of riots. City of Black militants. 
City of fear. 

Detroit. City of change, city of well- 
dressed and even wealthy Blacks. City of 
surging hope for the future. And in 1969 
host to the General Assembly of the 
National Council of Churches of Christ 
in the USA. 



It was at Detroit that the NCC had a 
series of heart seizures and apoplectic fits 
caused by a series of disruptions by 
Yippies, Black caucus, women's caucus, 
youth caucus, and assorted other groups. 

And here it was that I, as a rather 
naive lay person who had just recently 
returned from four years in Europe, was 
astonished at the hostility shown toward 
the NCC by many delegates as well as by 
the protestors. When I asked Wayne 
Zunkel, who was chairman of the Church 
of the Brethren delegation about all the 
disruptions, his reply was: "The National 
Council must change, or it will die." In 
conversations with me Wayne was very 
critical of the burgeoning bureaucracy 
and rigidity of the NCC. 

All indications at Detroit were that the 
National Council would change. Al- 
though "blood" had been spilled on the 
speakers' table, and although many of 
the denominational leaders were infuriat- 
ed by the disruptions, there was a vi- 
brancy and expectancy of the spirit that 
presaged hope for the future of the Na- 
tional Council. There seemed to be gen- 
eral agreement in the General Board 
meetings following Detroit that some 
simplification and decentralization of 
power and increased involvement of 
minorities, youth, and women were essen- 
tial to any reorganizational plan. 

But in Louisville in January of 1971, 
following some eloquent speeches by 
Black leaders and key denominational 
executives, the whole direction of restruc- 
turing was changed, and from that time 
on the movement was toward a more 
highly centralized agency. Apparently 
the Black leaders interpreted decentrali- 



I National Council of Qiurches and the Church of the Brethren 



From Detroit to Dallas 

by William G Willoughby 



zation as a move to undercut their influ- 
ence in the National Council, and the 
denominational leaders were perhaps 
fearful of losing their power. 

As the General Board worked on the 
restructuring proposals, the whole process 
appeared to me more and more as a 
means for keeping control of the National 
Council firmly in the hands of the de- 
nominational executives. Of course, 
many people will argue that that is pre- 
cisely where it belongs, and perhaps they 
are right. But the "spirit of Detroit" was 
increasingly lost in the detailed working 
out of the restructuring proposals. 



k3o it is that many delegates went to 
Dallas for the ninth and last General 
Assembly with no great enthusiasm for 
reorganization. Loren Bowman ex- 
pressed the mood of the Brethren delega- 
tion when he commented that although 
he was not enthusiastic about the propos- 
als, they had gone too far for us to be able 
to do anything about them. His observa- 
tion was proved appallingly accurate 
when President Wedel proposed at the 
introduction of the restructuring pro- 
posals that they be approved in principle 
— before they had even been discussed. 
It is to the credit of the General Assem- 
bly that they did not permit themselves to 
be simply a rubber stamp. After lengthy 
discussion, restructure was approved al- 
most unanimously, although Earle Fike of 
the Brethren was one of several who 
voted against it. 

In voting for the proposal, the General 
Assembly voted itself out of existence, 
and created a new Governing Board to 
meet two times a year, composed of one 
half laity, one fourth women, and one 
eighth young people. The actual organi- 
zation of the Governing Board is quite 
complex, and some people at Dallas ex- 
pressed the belief that within a year or 



two the National Council will have to do 
some more reorganizing — in order to 
simplify what was created at Dallas. 

It is ironically fitting that all this hap- 
pened at Dallas — the city par excel- 
lence of "establishment morality" and of 
ostentatious wealth, a city where well-to- 
do whites apparently have little to do 
with "poor-to-do" Mexican-Americans 
and Blacks, and where the poor of all 
ethnic groups have suffered for years 
from "benign neglect." 

But it is prophetically fitting that the 
General Assembly did meet at Dallas, and 
that Imamu Baraka (Leroi Jones) elo- 
quently insisted that the "only truly spiri- 
tual calling for the Church is world revo- 
lution." Although not many of us could 
agree with Baraka's specifics. Christians 
from many denominations could heartily 
agree that there are revolutionary im- 
plications in the gospel, and there is a 
real struggle going on against the powers 
and principalities of this world, and that 
where the gospel is rightly preached and 
truly lived the world is "turned upside 
down." 



Xt is also appropriate that at Dallas in 
the shadow of soaring skyscrapers, monu- 
ments to Texas oil, Margaret Mead called 
upon local congregations to "help solve 
the world's ecological problems." 

As at Detroit, many caucuses were ac- 
tive, but there were no disruptions. E. 
Paul Weaver, of the Brethren delegation, 
commented that if there were no NCC, 
"there would be no place for the under- 
privileged and oppressed to go when they 
hurt. The Church of Jesus Christ must 
be ready to give ear to these concerns 
when people hurt." 

One of the most important resolutions 
passed by the Assembly was one on "war 
crimes, military force, and foreign 
policy." which was strongly supported by 



the Brethren delegation. Dean Miller, 
moderator of the Church of the Brethren, 
expressed satisfaction that the "pro- 
phetic voice has not been silenced by the 
subtle efforts of the current administra- 
tion to clothe foreign policy in moral 
righteousness and to make dissent tanta- 
mount to treasonous immorality." 

There was real effort on the part of the 
planning committee for the General As- 
sembly to involve every delegate in small 
group sessions to discuss three basic is- 
sues: "Justice, Liberation, and Human 
Fulfillment," "Evangelism and Renewal," 
and "The Stewardship of Creation and 
Quality of Life." 

Many of the events at Dallas are un- 
forgettable — the heartrending report by 
a young man recently escaped from 
South Africa, the debate between David 
Hubbard, an evangelical theologian, and 
Colin Williams, a liberal theologian, and 
the election of W. Sterling Cary as the 
first black president of the National 
Council. 

But in spite of all the good that hap- 
pened at Dallas, there were few who 
left Dallas regretting the fact that 
the General Assembly had voted itself 
out of existence. But substantive change 
was not the order of the day. And 
Ralph McFadden surely expressed the 
feeling of many delegates when he ad- 
mitted his disappointment at seeing the 
"politics of power misused — at seeing a 
body politic, the NCC, unable to signifi- 
cantly change itself." 

Though a bold thrust forward did not 
occur at Dallas, the NCC will continue 
to be the instrument for cooperative 
action and for speaking truth to power. 
For as someone observed, if there were 
no NCC, the demands of our day would 
lead the churches to create one. 

And in the forefront of those churches, 
no doubt, would be the Church of the 
Brethren, n 



March 1973 MESSENGER 9 



THAT VISION OF JOY, WELL-BEING 




UMJB 




AND PROSPERITY IS i 
WHICH RESISTS ALI 

FEAF 
ANII 



Ihe central vision of world history in the 
Bible is that all of creation is one, every 
creature in community with every other, 
living in harmony and security toward 
the joy and well-being of every other 
creature. 

In the community of faith in Israel this 
vision is expressed in the affirmation that 
Abraham is father of all Israel and every 
person is his child (cf. Gen. 15:5, Isa. 
41:8, 51:2). Israel has a vision of all 
men drawn into community around the 
will of its God (Isa. 2:2-4). 

In the New Testament, the church has 
a parallel vision of all men being drawn 
under the lordship and fellowship of 
Jesus (Matt. 28:16-20, John 12:32) and 



LIVING 
TOWARD 



therefore into a single community (Acts 
2:1-11). 

As if those visions were not sweeping 
enough, the most staggering expression of 
the vision is that all men are sons of a 
single man (Adam), members of a single 
tribe, heirs of a single hope, and bearers 
of a single destiny, namely, the care and 
management of all of God's creation. 

That persistent vision of joy, well- 
being, harmony, and prosperity is not 



^^ freight, the freight 

^B^L which resists all ou 

A ^m ^k » sion, hostility, fear, 



captured in any single word or idea in 
the Bible, and a cluster of words are 
required to express its many dimensions 
and subtle nuances: love, loyalty, truth, 
grace, salvation, justice, blessing, righ- 
teousness. But the term which in recent 
discussions has been used to summarize 
that controlling vision is shalom. Both 
in current discussion (cf. J. C. Hocken- 
dijlc. The Church Inside Out, and J. 
Pedersen, Israel I-II, pp. 263 IT.) and in 
the Bible itself, it bears tremendous 
of a dream of God 
our tendencies to divi- 
drivenness, and 





ARMONY, 

REAM OF GOD 

UR TENDENCIES TO DIVISION, 

OSTILITY, DRIVENNESS, 

IISERY 

A VISION 



BY WALTER 

BRUEGGEMANN 



Shalom is the substance of the biblical 
vision of one community embracing all 
creation. It refers to all those resources 
and factors which make communal har- 
mony joyous and effective. Several texts 
express its meaning, among them this re- 
cital of blessings promised by God to 
his people: 

I will give you your rains in their 
season, and the land shall yield its 
increase, and the trees of the field their 
fruit. And your threshing shall last to 
the time of vintage, and the vintage 
shall last to the time for sowing; and 
you shall eat your bread to the 
full, and dwell in your land securely. 
And I will give shalom in the land, 
and you shall lie down, and none shall 
make you afraid; and I will remove 
evil beasts from the land, and the 
sword shall not go through your land. 
(Lev. 26:4-6) 

I he same motifs are expressed in a vision 
of God's promise of how it will be : 

I will make with them a covenant of 
shalom and banish wild beasts from 
the land, so that they may dwell se- 
curely in the wilderness and sleep in 
the woods. And I will make them and 
the places round about my hill a 
blessing; and I will send down the 
showers in their season; they shall be 
showers of blessing. And the trees of 
the field shall yield their fruit, and the 
earth shall yield its increase, and they 



shall be secure in their land; . . . 
They shall no more be a prey to the 
nations, nor shall the beasts of the land 
devour them; they shall dwell secure- 
ly, and none shall make them afraid. 
And I will provide for them prosper- 
ous plantations of shalom. . . . 

(Ezek. 34:25-29) 

The origin and the destiny of God's 
people is to be on the road of shalom, 
which lives out of joyous memories and 
toward greater anticipations. 

These two texts, one from an old cove- 
nant recital out of a very early period 
and the other from a prophetic promise 
of the exile, show shalom in all its power. 
It is well-being that exists in the very 
midst of threats — from sword and 
drought, and from wild animals. It is 
well-being of a material, physical, his- 
torical kind, not idyllic "pie in the sky" 
but "salvation" in the midst of trees and 
crops and enemies, in the very place 
where people always have to cope with 
anxiety, struggle for survival, and deal 
with temptation. It is well-being of a 
very personal kind (the address in Lev. 
26 is singular) but it is also deliberately 
corporate. If there is to be well-being it 
won't be for isolated, insulated individuals 
but is security and prosperity granted to 
a whole community, young and old, rich 
and poor, powerful and dependent. Al- 
ways we are all in it together. Together 
we stand before his blessings and to- 
gether we receive the gift of life if we 



receive it at all. Shalom comes only to 
this inclusive, embracing community of 
caring and sharing which excludes none. 

The vision of wholeness which is the 
supreme will of the biblical God is the 
outgrowth of a covenant of shalom (cf. 
Ezek. 34:25) in which persons are bound 
not only to God but to each other in a 
caring, sharing, rejoicing community with 
none to make them afraid. 

Ihe scope of this communal vision is 
an important element in understanding its 
power: 

1 . Taken at its most inclusive, it is 
a vision encompassing all of reality, ex- 
pressed in the mystery and majesty of 
creation images: 
[without shalom:] 

The earth was without form and 
void, and darkness was upon the 
face of the deep (Gen. 1 :2a) 

[with shalom:] 

The wolf shall dwell with the 
lamb, and the leopard shall lie down 
with the kid, and the calf and the 
lion and the falling together, and a 
little child shall lead them. 

The cow and the bear shall feed; 
their young shall lie down together; 
and the lion shall eat straw like the 
ox. . . . 

They shall not hurt or destroy in 
all my holy mountain. . . . 

(Isa. 11:6-9) 
[from chaos to shalom:] 

And a great storm of wind arose, 
and the waves beat into the boat, so 
that the boat was already filling. . . . 



March 1973 MESSENGER 11 



SHALOM IS JESUS CHRIST. AS A HOPE IT IS GROUNDEI 

AND AS A WORD IT POINTS TO THI 
THE NEW LIFE, THE NEW AGE, THE NEW MAN 



and they woke him and said to him, 
Teacher, do you not care if we 
perish?" And he awoke and rebuked 
the wind, and said to the sea, 
"Shalom! Be still!" And the wind 
ceased, and there was a great calm. 
(Mark 4:37-39) 



H 



low utterly appropriate that Jesus' word 
to the waters is shalom! The storm at 
sea represents all the same ominous, 
chaotic forces presented in Genesis 1 :2. 
And the word of Jesus in Mark serves the 
same purpose as the hovering spirit of 
God in Genesis 1:2, namely, to bring 
fundamental disorder under God's rule, 
i.e., into harmony, so that light, life, joy 
become possible. Creation in Genesis 
and by Jesus (cf. Col. 1:17) is the estab- 
lishment of shalom in a universe that 
apart from his rule is disordered, un- 
productive, and unfulfilling. 

In the same symbolic word, the 
Messianic vision of Isaiah ( 1 1 :6-9) is of 
a world in which creation is reconciled 
and harmony appears between children 
and snakes, among all kinds of natural 
enemies. Shalom is creation time, when 
all God's creation eases up on hostility 
and destruction and finds another way of 
relation. No wonder creation culminates 
in the peace and joy of Sabbath (Gen. 
2:l-4a) when all "lie down and none 
make afraid." No wonder our most 
familiar Sabbath blessing ends: "The 
Lord lift up his countenance upon you, 
and give you shalom" (Num. 6:26), for 
the benediction is the affirmation of 
Sabbath, the conclusion of creation when 
harmony has been brought to all the 
warring elements in our existence. 

J% second scope of shalom is the 
historic political community. Absence of 
shalom and lack of harmony are ex- 
pressed in social disorder, evidenced in 
economic inequality, judicial perversion, 
and political oppression and exclusivism. 
Of course, the prophets speak boldly 
against such disruption of community 



which is the absence of shalom : 

Woe to those who devise wickedness 
and work evil upon their beds! 

They covet fields, and seize them; 
and houses, and take them away; they 
oppress a man and his house, . . . 

(Mic. 2:1-2) 

Hear this word, you cows of Bashan, 
who are in the mountain of Samaria, 
who oppress the poor, who crush the 
needy, who say to their husbands, 
"Bring, that we may drink!" 

(Amos 4:1) 

Ihese offenses are viewed by the prophets 
not simply as ethical violations but as the 
disruption of God's intention for shalom, 
the perversion of the community God 
wills for his people in history. Their call 
is continually a call for righteousness and 
justice: 

Seek good, and not evil, that you 
may live; . . . 



Hate evil, and love good, and estab- 
lish justice in the gate; . . . 

(Amos5:14f.) 

Wash yourselves; make yourselves 
clean; remove the evil of your doings 
from before my eyes; cease to do evil, 
learn to do good; seek justice, correct 
oppression; defend the fatherless, 
plead for the widow. (Isa. l:16f.) 

The doing of righteousness and justice re- 
sult in the building of viable community, 
i.e., shalom, in which the oppressed and 
disenfranchised have dignity and power. 
Depart from evil, and do good; seek 
shalom, and pursue it. (Ps. 34:14) 

Then justice will dwell in the wilder- 
ness, and righteousness abide in the 
fruitful field. 

And the effect of righteousness will 
be shalom, and the result of righteous- 
ness, quietness and trust for ever. 

(Isa. 32:16, 17) 



SHALOM IS. . . 



. . . The blood myth of an ancient 
Semitic tribe which preserved itself 
through blood vengeance, sacrifice, and 
war. From tribal origins steeped in blood 
and death, shalom emerged as a vision 
of the wider human community and cul- 
minated in the promise of an age when 
"They shall not hurt or destroy in all my 
holy mountain" (Isa. 11:9). 

. . . wholeness, health, sanity. The He- 
brews built altars from stones which 
were well formed and unbroken, called 
shalom stones. To be shalom means to 
be well, to have the needs of the body 
and the spirit gratified. The poor, the 
hungry, and the oppressed are deprived 
of their shalom. 



. . . security; the only possibility of hu- 
man life being secure given the reality of 
rust, moths, thieves, enemies, and death. 
Shalom is the power of God's covenant 
of peace and grace with the whole crea- 
tion: "And they shall dwell secure, for 
now he shall be great to the ends of 
the earth. And this shall be shalom" 
(Mic. 5:4, 5a). 

. . . community, cooperation, partnership. 
Shalom is thoroughly corporate and po- 
litical, a social transaction of man in rela- 
tionship to his fellowman. ("Private 
shalom" is a contradiction in terms.) 
Shalom is possible where two or three are 
gathered and act together for the com- 
mon good. The community is inclusive, 
open, with its goal incorporating all 
{jersons in the oikoumene, the whole 
household of faith. 



12 MESSENGER March 1973 



M THAT REALITY, 

ADVENT OF THE WORD ITSELF- 

HE NEW CREATION 



The consequence of justice and righteous- 
ness is shalom, i.e., an enduring Sabbath 
of joy and well-being. And the alter- 
native is injustice and oppression which 
leads inevitably to turmoil and anxiety, 
with no chance of well-being (Isa. 48:22, 
57:21). 

Jesus' ministry to the excluded (cf. 
Luke 4:15f.) was the same, the estab- 
lishment of community between those 
who were excluded and those who had 
excluded them. And his acts of healing 
the sick, forgiving the guilty, raising the 
dead, and feeding the hungry are all ac- 
tions of reestablishing God's will for 
shalom in a world gone chaotic by 
callous self-seeking. 

Ihe cosmic and historical-political 
aspects of shalom point to a third dimen- 
sion which the Bible usually assumes and 
does not discuss. It is the shalom, sense 
of well-being, experienced by the person 



who lives a caring, sharing, joyous life 
in community. By way of contrast, 
covetousness is presented as one aspect of 
the self-seeking life which is never 
satiated but always pursues selfish securi- 
ty only to discover that it leads to 
destruction : 

Because of the iniquity of his covetous- 
ness I was angry, I smote him, I hid my 
face and was angry; . . . 

Shalom, shalom, to the far and to the 
near, says the Lord; and I will heal him. 

But the wicked are like the tossing sea; 
for it cannot rest, and its waters toss up 
mire and dirt. 

There is no shalom, says my God, for 
the wicked. (Isa. 57:17-21. Cf. Josh. 7) 
And in Jesus' teaching, covetousness 
leads to tormenting anxiety: 

"Teacher, bid my brother divide the 
inheritance with me." . . . And he said 
to them, "Take heed, and beware of 
all covetousness; for a man's life does 
not consist in the abundance of his 



possessions." . . . And he said to his 
disciples, "Therefore I tell you, do not 
be anxious about your life, what you 
shall eat, nor about your body, what 
you shall put on." 

(Luke 12:13-22. Cf. Acts 5:1-11) 

lo sum up, ( 1 ) in creation the forces 
of chaos are opposed by God's powerful 
vi'iWior orderly fruitfulness. (2) In his- 
toric community the forces of injustice 
and exploitation are opposed by God's 
will for responsible, equitable justice 
which yields security. (3) In personal 
existence, driven, anxious self-seeking is 
opposed by God's will for generous 
caring. The bibhcal vision of shalom 
functions always as a firm rejection of 
values and life-styles which seek security 
and well-being in manipulative ways at 
the expense of another part of creation, 
another part of the community, or an- 
other brother. The vision of the biblical 
way affirms that communal well-being 
comes by living God's dream and not by 
idolatrous self-aggrandizement. The 
alternative is to so distort creation as 
never to know what it means to celebrate 
the Sabbath. Either we strive to secure 
our own existence or we celebrate the joy 



... a word of parting: "Shalom I leave 
with you" (John 14:27). Or, a word of 
greeting: "Shalom be to this house" 
(Luke 10:5). As the first and last word 
of meeting, its annunciation is a confes- 
sion of faith and a celebration of hope. 
Shalom is a one-word credo. 

... a political event, the advent of the 
Prince of Shalom, the shepherd king who 
will embody both power and goodness. 
"Of the increase of his government and 
of shalom there will be no end" (Isa. 
9:7). That reign is established and up- 
held by social justice and political 
righteousness in the nation. "The effect 
of righteousness will be shalom" 
(Isa. 32:17). 

. . . mocked, tortured, and executed by 
the religious and political authorities for 



the sake of law and order. As religious 
revolution and political heresy, shalom 
creates a crisis in the present order by re- 
vealing life amid death, truth among 
idols, and light in the midst of darkness. 
The powers of death put shalom to death. 

. . . freedom and human liberation — the 
liberation of the captives, the poor, the 
oppressed, the outsiders of society. To 
them the gospel of shalom is to be pro- 
claimed. Their cause is to be advocated 
and their future is the destiny of shalom 
itself. They shall be the first to enter 
the kingdom of shalom. 

... no more war. Shalom is the demise 
of the metaphysics of militarism which 
promise peace through war and life from 
the machinery of death, the awesome 
miracle of creation by the chaos of man. 



"I will give shalom in the land," says 
the Lord, "... and the sword shall not 
go through your land" (Lev. 26:6). 

. . . nonviolent. There is no violence in 
shalom, no killing, or destroying, no 
arrogance, no oppression. No form of 
violence brings real peace. Shalom alone 
produces shalom. All means of achiev- 
ing shalom are also its coming, the first 
signs of the end to which the whole 
creation moves. 

. . . Jesus Christ. "For he is our shalom" 
(Eph. 2:14). Shalom is finally defined 
by a man and his life, death, and resur- 
rection. As a hope it is grounded in that 
reality, and as a word it points to the 
advent of the Word itself — the new life, 
the new age, the new man, the new 
creation. — Ralph Weltge 



Marcfa 1973 MESSENGER 13 



A PROPHETIC VISION OF SHALOM STANDS AGAINS1I 
ALL GHETTOS OF PROPERTY WHICH PRETENC 



and rest of Sabbath, knowing that he has 
already secured it for us. Shalom is re- 
ceived by grateful creation. 

Ihe Bible is not romantic about its 
vision. It never assumes it would come 
naturally or automatically. Indeed, there 
are many ways of compromising God's 
will for shalom. 

For example, The community can say 
"no" to the vision and live without sha- 
lom if it deceives itself into thinking that 
our private arrangements of injustice and 
exploitation are suitable ways of living: 

For from the least to the greatest of 
them, every one is greedy for unjust gain; 
and from prophet to priest, every one 
deals falsely. 

They have healed the wound of my 
people lightly, saying, "Shalom, shalom," 
when there is no shalom. 

(Jer. 6:13-14, 8:11. Cf. 
Ezek. 13:10, 16, Amos 6:1-6) 

Shalom in a very special way is the task 
and burden of the well-off and powerful. 
They are the ones held accountable for 
shalom. The prophets persistently criti- 
cized and polemicized against the well- 
off and powerful who legitimized their 
selfish prosperity and deceived them- 
selves into thinking this was permanent. 
The prophetic vision of shalom stands 
against all private arrangements, all 
"separate peaces," all ghettos of property 
which pretend the others aren't there (cf. 
Luke 16:19-31). Religious legitimacy 
in the service of self-deceiving well-being 
is a form of chaos. Shalom is never the 
private property of the few. 

A second way of perverting the vision 
is to take a short-term view. Isaiah pre- 
serves a story of King Hezekiah who 
bargained the future of his people for 
present accommodation. He is con- 
demned for thinking: "There will be 
shalom and security in my days" (Isa. 
39:8). A moment of well-being can be 
had today with enormous charges made 
against tomorrow. Fathers pile up debts 
of hatred and abuse for their sons to pay 
off. But the prophet is clear. Shalom is 



never short-range and, eventually, some- 
one must pay dearly. Caring for creation 
is never a one-generation deal (cf. Jer. 
31:29, 30; F.zek. 18:2). 

A third way of abusing God's will for 
shalom is to credit certain props as 
sources of life, i.e., to idolize political or 
religious furniture and pretend it is the 
power of God. Jeremiah sees that his 
people regard the temple as a way to 
shalom, apparently thinking it is avail- 
able and cheap without regard to de- 
mands that come with the package (Jer. 
7:1-10). Similarly, Jesus exposes a self- 
deceiving mentality that values particular 
moral rules at the expense of persons 
(Matt. 15:1-20). The vision of j/jo/ow 
is so great that it would be nice to man- 
age and control it, to know the formula 
which puts it at our disposal, either by 
a religion of piety or morality or by a 
technology which puts it on call (cf. 
Deut. 18:9-14). But shalom is not sub- 
ject to our best knowledge or our clever- 
est gimmicks. It comes only through 
the costly way of caring. 

^^halom is an enduring vision. It is 
promised persistently and hoped for al- 
ways. But there are those occasions when 
it is an especially vital hope. One such 
time is during Israel's exile. Among the 
eloquent spokesmen for the vision in that 
period is Jeremiah. And among the most 
extraordinary texts is this letter he wrote 
to the exiles urging the validity of the 
vision even among displaced persons: 
I will fulfil to you my promise and 
bring you back to this place. For I 
know the plans I have for you, says 
the Lord, plans for shalom and not for 
evil, to give you a future and a hope. 
. . . You will seek me and find me; 
when you seek me with all your heart, 
I will be found by you, says the Lord, 
and I will restore your fortunes. . . . 

(Jer. 29:10-14) 

On the face of it, the text is simply a 
promise that the exile will eventually end. 
But the structure moves from promise 
(v. 10) to land (place, v. 14). So again 
Israel is set on that joyous, torturous path 



from promise to land, from wandering to 
security, from chaos to shalom. Thus, 
the experience of exile, like every experi- 
ence, gets read as a part of the pilgrimage 
of this incredible vision of God with his 
people. 

In the letter to the exiles our term is 
used twice. First, in verse 1 1, there is the 
affirmation that God wills shalom even 
for the exiles. He does not will evil, even 
though exile feels like evil. He wills a 
future and a hope, a promise thrusting to 
reality. We take the affirmation routine- 
ly. But its boldness can surprise when 
it is spoken in a time of despair and 
cynicism, when "the center cannot hold," 
when everything has collapsed and every- 
one is weary, with hope exhausted. At 
the root of history is he who wills 
shalom. At its end is he who calls us to 
shalom, secure community — a call 
which seems frequently to be against all 
the stubborn facts. A lesser resource will 
scarcely refute despair or enable alienat- 
ed ones to care. Only being grasped by 
the Holy One will do this, the One who 
dares to promise and dream when the rest 
of us have given up. 

And what does his intent mean? Sim- 
ply that he is there. We are not aban- 
doned. (Note the affirmation in exilic 
texts, Isa. 41:10, 14, 43:1-2, 5, 49:14f., 
54:7-10 and, in a quite different context. 
Matt. 28:20.) We are heard by him who 
hears and answers (Ex. 3:7ff., Isa. 
65:24). Ours is not an empty world of 
machinery where we get what we have 
coming to us, but caring, healing com- 
munication is still possible. There is this 
Thou who calls every historical "I" to his 
community. Life is not a driven or an 
anxious monologue. He is findable, 
which is a gospel theme of great impor- 
tance when he seems dead or hidden (cf. 
Deut. 4:29-31, Isa. 55:6, both texts out 
of the exile). The vision of shalom is 
most eloquently expressed in times very 
much like our own, when resources are 
hardly available for faith to endure. 
Thus, for example in Isaiah 65:21, 
shalom motifs come together: in verse 
25, reconciled creation; in verse 24, as- 
sured dialogue. It is natural that the 



14 MESSENGER March 1973 



\ 



MJL '"SEPARATE PEACES," 
HE OTHERS AREN'T THERE 



question of shalom should vex the church 

precisely when life seems so much a 

monologue. 

The other use of shalom in the letter 

of Jeremiah to the exiles is in 29:7: 

But seek the shalom of the city 

where I have sent you into exile, and 

pray to the Lord on its behalf, for in 

its shalom you will find your shalom. 

Imagine that! A letter written to refugees 
in hated Babylon where they have gone 
against their will to watch their life and 
culture collapse. And they are still there, 
yearning to go home, despising their 
captors and resenting their God — if, in- 
deed, he is still God. And the speaker 
for the vision dares to say, "Your 
shalom will be found in Babylon's 
shalom." The well-being of the chosen 
ones is tied to the well-being of that 
hated metropolis which the chosen fear 
and resent. It is profound and disturbing 
to discover that this remarkable religious 
vision will have to be actualized in the 
civil community. The stuff of well-being 
is the sordid collection of rulers, soldiers, 
wardens, and carpetbaggers in Judah and 
in every place of displaced, exhausted 
hope. An incredible vision even now for 
people of faith who feel pressed and 
angry about the urban shape of our exis- 
tence, to say nothing about the urban 
shape of our vision. But again it is 
affirmed that God's shalom is known only 
by those in inclusive, caring community. 

The letter of Jeremiah to the displaced 
persons surely did not meet expectations. 
No doubt they hoped for a purer gospel, 
a neater promise, a distinctive future. 
But God's exiles are always learning the 
hard way that the thrust toward viable 
unity must find a way to include the very 
ones we prefer to exclude. Depending 
on how deep the hatred and how great 
the fear, this promise of shalom with 
hated Babylon is a glorious promise or a 
sobering thought, but it is our best vision, 
a vision always rooted in and addressed 
to historical realities. 

The only shalom promised is one in 
the midst of historical reality, which 



comes close to saying Incarnation. The 
only God we know entered history, ap- 
peared as a man. Shalom of a biblical 
kind is always somewhat scandalous, 
never simply a liturgical experience or a 
mythical statement, but one facing our 
deepest divisions and countering with 
a vision. 

The Pauline letters speak of this. 
There seem to be so many categories and 
divisions and discriminating marks which 
separate and pigeonhole, but there is 
also this: 

There is neither Jew nor Greek, 
there is neither slave nor free, there is 
neither male nor female; for you are 
all one in Christ Jesus. And if you are 
Christ's, then you are Abraham's 
offspring, heirs according to promise. 
(Gal. 3:28f.) 
Called to his single community, bearers 
of his single promise, children of the one 
Abraham, the father of promise. Paul 
just runs blatantly over our favorite divi- 
sions — black-white, rich-poor, male- 
female, East-West, old-young, etc., find- 



ing them unreal and uninteresting. 
Those factors count not at all because 
our anxiety, drivenness, covetousness, 
injustice, chaos • — none of these ever 
secure our existence. Yet we are secure, 
called to a Sabbath from all our desperate 
efforts at security and our foolish manip- 
ulations to insure dominance. 

Or even more flat-footedly, "He [Jesus] 
is our shalom." (Eph. 2:14) 

He got the lepers and the Pharisees all 
together again, the sons of Isaac and the 
heirs of Hagar, or so the vision lets us 
hope. He is known in the breaking of 
bread, he is crucified and risen, he is 
coming again — he who draws all men to 
himself, who rose from the dead and 
defied the governor but could not save 
himself. We say he embodies our vision 
and empowers us to it. 

We are sometimes Children of the 
Eighth Day. And we risk an embrace of 
the vision. It is remarkable that lions 
and lambs share fodder, that widows and 
men of means have a common heritage, 
that our future is not in compulsive 
drivenness but in free caring. That vision 
surrounds us and addresses us, but we 
see only in a glass darkly, n 

The articles by Mr. Brtiefrgemann and Mr. 
VVcltge are from Colloquy. July/August 1972. Re- 
printed by permission. 




He is our shalom 



March 1973 MESSENGER 15 



THE NUMBER OF NUCLEAR V^HEAPONS IN EXISTENG 

FOR EVERY HUMAN BEING ON EARTH. TH 

IF THERE WERE A NUCLEAR VMAR— COULD Ml 

OF CIVILIZATION AND HUMANITY 

AS WE KNOW THEM 

Is there liope? an interview 

WITH WILLIAM EPSTEIN 



Longer than any other living person, 
William Epstein, a Canadian, has been 
officially involved in efforts of interna- 
tional arms control. He is the director of 
the Disarmament Affairs Division of the 
United Nations Secretariat, a position he 
has held since 1952. His work with the 
United Nations actually began while it 
was still a preparatory commission meet- 
ing in London. 

At the United Nations Secretariat in 
New York, Messenger editor Howard E. 
Royer engaged Mr. Epstein in the fol- 
lowing interview. 

While one of the intentions of the 
United Nations "is to save succeeding 
generations from the scourge of war," its 
charter barely mentions disarmament as 
a means of accomplishing this. How 
earnestly has the United Nations from its 
beginning been working on disarmament? 

It is true the charter does not give all 
that much attention to disarmament, not 
even as much as the League of Nations' 
charter did. But from the founding of 
the United Nations in 1945, the year the 
atomic bomb was exploded, the question 
of disarmament and particularly the 
control of atomic weapons and nuclear 
weapons has been at the top of the inter- 
national agenda. The very first resolution 
adopted by the United Nations was for 
the control of atomic energy and its use 
for exclusively peaceful purposes. We 




16 MESSENGER March 1973 



SOME YEARS AGO AMOUNTED TO 15 TONS 
DVERKILL-- LITERALLY, 
4 THE END 



have been grappling with that problem 
ever since, so far without much success. 

How many people work directly on 
disarmament in the United Nations? 

In my division there are ten of us, 
political officers, professionals. But when 
we service conferences, we have the en- 
tire conference machinery and staff of 
the United Nations at our disposal. 

Over the past 20 or 25 years, what 
treaties or developments in arms control 
or disarmament stand out? 

For the first 15 years of the United 
Nations discussions, the period of the 
Cold War, we had nothing but deadlock 
and frustration. There were no real 
negotiations; the major powers only 
hurled statements at one another. But 
over the last decade or so the United Na- 
tions has seen the signing of seven multi- 
lateral treaties and six bilateral Soviet- 
American treaties. 

The most important treaty, I suppose, 
was the partial test-ban treaty in 1963 
that banned nuclear weapon tests in the 
atmosphere and outer space and under 
water. It did not ban them underground, 
however, and we have been struggling to 
achieve a comprehensive test ban ever 
since. You may recall the fears of people 
the world over who were worried about 
bone cancer and leukemia and other 
effects of fallout from nuclear test explo- 
sions. Now that fear has subsided, but 
the fear of the nuclear arms race has not. 

The second most important treaty was 
the nonproliferation treaty, in 1967, by 
which the nonnuclear powers in effect 
agreed that they would remain non- 
nuclear; they would not acquire or test 
nuclear weapons or manufacture them. 
And the nuclear powers undertook that 
they would negotiate seriously and in 
good faith to achieve a halt to the nuclear 
arms race, and to make progress towards 
general complete disarmament. Not all 



of the nonnuclear countries have signed 
this treaty. Of the near nuclear coun- 
tries, a large number of the important 
ones have signed it, with a few notable 
exceptions. Many of them say that in 
order to prevent the horizontal prolifera- 
tion of nuclear weapons, that is, to pre- 
vent more and more countries going 
nuclear, it is essential for the existing 
nuclear powers to stop vertical prolifera- 
tion, which means the further sophistica- 
tion and accumulation of nuclear 
weapons. 

The issue is not fully resolved. The 
nonnuclear countries would like to see 
China and France stop their tests in the 
atmosphere and the United States and the 
Soviet Union stop their tests under- 
ground. The Chinese and the French say 
they have to build up their nuclear de- 
fenses or nuclear deterrents to deter an 
attack by the nuclear superpowers. 
And they point to the fact that the num- 
ber of the nuclear tests they have carried 
out are very, very few compared to the 
hundreds carried out by the United States 
and the Soviet Union. 

Will efforts for control continue to 
center on nuclear weapons rather than on 
conventional weapons? 

While it is true that conventional 
weapons have been used in all of the wars 
since the end of World War II and that 
nuclear weapons have not been used, 
nevertheless nuclear weapons are the 
fundamental threat to human survival. 
The main efforts will center for a long 
time to come on controlling the nuclear 
threat. 

It was calculated some years ago that 
the number of nuclear weapons in exis- 
tence — the high explosive equivalent of 
them — amounted to some 15 tons for 
every human being on earth or some 60 
tons for everybody in the NATO and 
Warsaw Pact countries. The amount of 
overkill — literally, if there were a 
nuclear war — could mean the end of 



civilization and humanity as we know 
them. 

Also the costs of the nuclear arms race 
are a real threat to human welfare. 
They take away monies that could be 
better used for controlling the three p's 
— pollution, population, and poverty — 
which are national and international 
problems in all countries of the world. 
If the money to grapple with these is ever 
to come, it will come only in taking it 
from the armaments expenditure. 

During the same period that we have 
had these seven multilateral and six 
bilateral treaties, including the American- 
Soviet SALT agreements, the amount of 
money spent throughout the entire world 
on armaments has more than doubled — 
from less than a hundred billion dollars 
to more than two hundred billion dollars 
a year. Even if you reckon this in terms 
of constant prices, the increase is still 
staggering. Unless the arms race is halted, 
these expenditures are going to continue 
to go up. We've got to reverse directions, 
for as I said before the danger is to 
human existence, human survival. 

Let's look at another facet of concern: 
chemical and biological weaponry. From 
a memento in your office here, a face 
covered by a gas mask, I gather you have 
been related to developments in this field. 

That is rather bizarre, to be sure. It 
relates to an international panel which 
prepared a report for the United Nations 
on chemical and biological weapons. 
Because I was chairman of the com- 
mittee, the American delegation present- 
ed this gift. My wife wouldn't let me 
keep it at home! 

That was in 1969, right? What has 
been the progress in this area since? 

With that report the Secretary General 
in a foreword called on all countries to 
ratify or accede to the Geneva Protocol, 
which was the only carry-over in the arms 



March 1973 MESSENGER 17 



field from the League of Nations. And 
now more countries have become party 
to the Geneva Protocol than had in 1925. 
The Secretary General also urged a clear 
affirmation that the Geneva Protocol 
bans the use in war of all chemical 
weapons including tear gases and herbi- 
cides. The General Assembly adopted 
this in a resolution in 1969. And he 
recon>mended further that nations now 
ban the production, the stockpiling, and 
the development of chemical and biologi- 
cal weapons and eliminate existing 
stockpiles. 

In the Geneva Conference — CCD as 
it is called, the Conference of the Com- 
mittee on Disarmament — and in the 
UN, the nations have worked out a treaty 
which has been signed and entered into 
force for banning the production, devel- 
opment, and stockpiling of all biological 
and toxin weapons, and providing for the 
destruction of all stock of these weapons. 
Now they are working to achieve similar 
treaties on chemical weapons. 

One of the few countries that has not 
ratified the Geneva Protocol is the United 
States, which says according to its in- 
terpretation of the measure the use in 
war of tear gas or herbicides is not 
outlawed. It is this argument that has 
held up US ratification. 

On this, other nations apparently dis- 
agree? 

As I indicated, there was a resolution 
adopted by the General Assembly saying 
that the Geneva Protocol does ban the 
use of all chemical weapons, not only 
those that are in existence but those that 
are discovered hereafter. Therefore tear 
gases and herbicides would be covered. 
More than 80 countries voted for the 
resolution. A number of people in the 
world are hopeful that with the end of 
the Vietnam war it will be much 
easier for the United States to ratify the 
Geneva Protocol. 

What import do you give to the 
Strategic Arms Limitation Talks between 
the USA and the Soviet Union? 

The SALT talks are of very, very great 
political importance. For the two na- 
tions to meet together for the control and 
limitation of strategic weapons, both 



offensive and defensive ones, is politically 
significant. The agreements last May for 
limiting antiballistic missiles, the ABM 
treaty, to 200 on each side, and the 
interim agreement for limiting the num- 
ber of offensive vehicles (although in 
both cases the ceilings are higher than 
the number of existing offensive and de- 
fensive weapons) also reflect improved 
relations. Rapprochement between the 
two superpowers is bound to have an im- 
portant effect on international relations 
throughout the world. From that point of 
view the treaties are very important. 

From the point of view of actual arms 
cisntrol or disarmament, a number of 
people around the world have expressed 
considerable disappointment. The agree- 
ments deal only with quantitative limi- 
tations, at higher levels than at present. 
They do not really provide any real 
qualitative limitations on further scien- 
tific and technological nuclear offensive 
weapons. Thus the nuclear arms race 
can go on. And just as the partial test-ban 
treaty has prohibited atmospheric tests, 
underwater tests, and outer space tests 
but seemed to trigger an increase in un- 
derground tests, many people fear that 
these SALT agreements of last May will 
merely trigger a qualitative arms race. 
They need be followed up quickly by 
limitations and reductions on offensive 
weapons and by limitations on the qual- 
itative development of new and more 
sophisticated weapons. 

A number of observers point to the fact 
that the United States government has 
authorized monies to proceed with 
a new generation of nuclear submarines, 
new bombers, new cruise missiles. With 
the tremendous overkill that already 
exists, the further accumulation and so- 
phistication of nuclear weapons is just a 
form of sophisticated insanity. 

In disarmament how do you view 
bilateral efforts like the SALT talks over 
against multilateral negotiations? 

There's a considerable uneasiness 
among UN members about what they 
hope is not a trend towards bilateral ac- 
tions. In fact, there was a resolution 
adopted in 1972, initiated by the non- 
aligned members of the Geneva Disarma- 
ment Conference, calling upon the two 
nuclear powers in the SALT talks to 




halt the qualitative nuclear arms race 
and to reduce offensive and defensive 
nuclear weapons. It also asked the two 
nuclear powers to keep the United Na- 
tions informed of the results of their 
negotiations — a first for that kind of re- 
quest. 

If the main powers do conduct their 
negotiations outside of the United Na- 
tions, which is the sole completely multi- 
lateral organism, this is certainly going to 
have the effect of creating uneasiness on 
the part of the other 130 members of the 
United Nations, the middle powers and 
the smaller powers. And it might even 
have the effect of weakening the entire 
structure of the United Nations. Like 
any other organism or body, if you don't 
use it, it tends to atrophy somewhat, and 
the more you use it — it's like a muscle 
— the better it becomes. 

So for building a climate in which dis- 
armament is possible, other nations need 
to have a decisive role. 

The countries who are pushing strong- 
est for an underground test ban are 
Canada, Japan, and Sweden — all near 
nuclear powers. Many middle and other 
powers, even those who are allies of one 
bloc or the other, feel arms control and 
disarmament negotiations must be 
broadened and not just left to the big two. 

On the other side, obviously anything 
which helps to produce a better climate 
between the great powers is something the 
United Nations favors. Thus during this 



18 MESSENGER March 1973 



i GROUP OF INTERNATIONAL 
THAT ECONOMICALLY 
DISARMAMENT WOULD 
A UNIVERSAL BOON 



EXPERTS CONCLUDED 




shifting period of international relations 
now with China coming into the United 
Nations, a certain amount of bilateral 
negotiations is very beneficial. But if 
bilateralism becomes a pattern, this could 
cause resentment and weaken the United 
Nations. 

Several years ago a score of Latin 
American countries signed a treaty for 
the prohibition of nuclear weapons in 
that region. What do you see as the role 
of regional efforts aimed at creating 
nuclear free zones or other arms limita- 
tions? 

The treaty for the prohibition of nu- 
clear weapons in Latin America is extra- 
ordinary. It was initiated by the coun- 
tries of the area after the Cuban crisis to 
keep nuclear weapons out, to keep Latin 
American countries from acquiring 
weapons, and to get the nuclear powers 
to undertake not to station them nor to 
use them or threaten to use them 
against the countries in the area. The 
countries worked out an excellent control 
system of their own. This has become 
an example for others, but unfortunately 
has not yet been followed in other regions. 

How do you read China's position on 
disarmament? 

China has defined her position clearly. 
She has herself solemnly undertaken 
never to be the first to use nuclear 
weapons, and she has called on the other 



nuclear powers to enter into similar 
undertakings. She has said that in order 
really to halt the arms race all nuclear 
weapons must be eliminated. And she 
has called for the withdrawal of all 
foreign troops from abroad. 

As to participating in a world disarma- 
ment conference, China has stated that 
unless the big powers agree to a declara- 
tion not to be the first to use nuclear 
weapons and agree to withdraw their 
troops and bases and weapons from 
abroad, the conference cannot be a suc- 
cess, and she has no interest in it. She 
has said that she has no interest in the 
conference of the Committee on Disarm- 
ament, that it is being used merely as an 
instrument to preserve the monopoly of 
the two superpowers. 

Suppose widespread arms limitation 
were to occur. Would this lead, as some 
people feel, to widespread economic 
dislocations and depressions? 

Such fears are absolutely groundless. 
Back in 1962 a group of international 
experts from all of the major countries 
concluded that economically disarma- 
ment would be a universal boon. In re- 
cent months a new study points to the 
economic and social consequences of 
disarmament and the link between 
disarmament and development. Rather 
than creating dislocation, such a conver- 
sion can bring a boost in the developed 
and the developing countries alike. 

Will the context for disarmament likely 
be changed drastically by forthcoming 
developments in technology? 

President Eisenhower in his farewell 
address pointed out that the US had to 
worry not merely about the military- 
industrial complex, but about the scien- 
tists as well. And while on the whole I 
think scientists are a very decent lot, in- 
terested in peace and disarmament, there 
are those who work for government mili- 



tary agencies who are very imaginative in 
dreaming up all sorts of ideas. They have 
established what is known as the worst 
case hypothesis, where you dream up the 
worst conceivable thing that the other 
side could do and then you build up a 
defense for it. You think if they could 
do it, you had better do it too. And thus 
science and technology can trigger an 
unending qualitative arms race. 

This we must stop, because despite all 
the agreements and treaties, the arms race 
keeps on going apace. In 1960 there was 
only one nuclear submarine. Today there 
are in the world maybe 80, but under 
the SALT agreement in five years' time 
we may have from 105 to 110 or more. 
And the SALT agreements did nothing 
to prevent MIRVing — putting multiple 
warheads which can be targeted inde- 
pendently on nuclear weapons. You can 
put as many as 10 or 14 on an existing 
missile which means that you can in- 
crease the number of nuclear weapons 
aboard missiles by up to a factor of 10 
or so. It's an unending race. 

In light of that, how crucial are infor- 
mation and on-site inspection and verifi- 
cation to disarmament agreements? 

During the Cold War, people talked 
about having to have foolproof inspec- 
tion and control. They wanted control 
over armaments, no disarmament. That 
led to a vicious cycle of argument, frus- 
tration, and deadlock. 

In the last dozen years, as a result of 
the negotiations going on in Geneva and 
better understanding of the problem, the 
nations have come to see that you cannot 
achieve foolproof control. Secondly, 
you don't need foolproof control. All 
you need is sufficient control that would 
deter anybody from violations, and that 
would alert you to the possibihty of 
violations. 

Now there is an entirely new dimension 
added. With spy satellites or outerspace 
surveillance, which is very, very effective, 
amazing information can be obtained. 
Control and verification are no longer 
major problems in the arms control, 
disarmament field. 

Beyond the measures discussed, are 

there other practical steps that you would 

Continued on 31 



March 1973 MESSENGER 19 



THE WAY OF THE SERVANT 
ITS METHODS MAY 
BUT IT IS WAR 



MAY BE THAT 
BE THE VERY 

; AND KINC 



LOVING 
IS 



KING 
MANUAL 



OF ARMS 



BY VERNARD 



In a book of the above title to be pub- 
lished March 12 by Abingdon Press, 
Vernard EUer surveys the biblical posi- 
tion on war and rumors of war, peace 
and the rumors of peace. Centering on 
the benchmarks, the turning points from 
Genesis to Revelation, the author finds 
what he terms "a clear and logical chain 
of thought" regarding peace and war. 
What follows are two excerpts — one 
from the Old Testament section of the 
book and one from the New. 

What, in the first generation, showed 
itself in a disparaging remark about a 
dutiful and loving wife and a grab for 
cover, in the very next generation be- 
comes brother slaughtering brother, a 
man laid out with the cover pulled clear 
up over his face. We often attribute war 
to population pressures and all like that; 
but it sure didn't take much in the way of 
population to start the ball rolling in the 
first place. 

Yet what is even more chilling than the 
sight of Abel dead in his blood is Cain's 
answer to the inquiry, "Where is your 
brother?": "How in hell [which is where 
Cain was] should I know? I don't take 
any responsibility for him." We are talk- 
ing about two persons, for crying out 
loud (Abel's blood crying out loud), two 
God-imaged men created to be "bone of 
my bone," "flesh of my flesh," two who 
have become one. Now, one of these 
men totally disclaims any knowledge of 

20 MESSENGER March 1973 



or concern over the other: "For me, he 
doesn't exist." This sort of indifference is 
a whole order worse than hate, violence, 
or murder; those qualities at least are 
personal enough to recognize the other's 
existence so as to have at him. 

Adam had broken his "image" relation- 
ship with God in order to go it alone like 
God. How totally devastating was that 
breach becomes apparent only here when 
the lone Cain denies that he even has a 
brother. 

*%nd this, my friends, is the name of 
war: the denial that I even have a 
brother. 

Comes, then, the consequence, the 
flight of Cain: "accursed," "banished," 
"a vagrant and a wanderer," "out from 
the Lord's presence," "in the land of Nod 
[which means, Wandering]," "east of 
Eden [i.e., in the desert far, far away 
from home]." Put it all together, it spells 
INSECURITY. And this catches us; it 
describes our state. For, consider that we 
are all children of Cain; Abel was cut off, 
leaving no descendants. And the land of 
Nod is not dreamland, as we fain would 
have it. It is here, the place of our in- 
security and our wandering; it is us, 
vagrant, away from the presence of the 
Lx)rd. 

Insecurity is both a cause and a fruit of 
war. To be in the image of God is itself 
a secure position; the presence and guid- 
ance of the Partner gives the ballerina a 
center and a home. But to go it alone, 
like God, is to be thrown completely upon 
my own resources — which means pre- 
cisely the lack of security. And with this, 
the race begins to splinter. Frightened in 



my insecurity, I become jealous of the 
brother who seems to have it made. I 
wipe him out. Then I really am insecure. 
The guilt and shame of what I have done 
put me to flight — and my direction is 
east, away even from whatever security I 
had known. This, for us sons of Cain, is 
wherefrom our wars and fightings come 
and whereto they go. 

But Cain has to do something; the life 
of ceaseless, easeless wandering is un- 
bearable. He builds a city, the first such 
mentioned in the Bible (note well who 
built it, why he built it, and where he 
built it). Cain built it in the land of Nod 




lERVICE AND DEFENSELESS SUFFERING. 
#HAT THE WORLD CALLS ''FIGHTING." 
iflLLING TO CALL IT THAT 



as an attempt to create security for him- 
self. But "create" is the wrong word in 
that sentence; its Hebrew equivalent is 
reshith, the word used to identify God's 
activity in Genesis 1:1. But Cain's city is 
named Enoch {chanakh), which means 
"to initiate" or "to inaugurate"; it indi- 
cates man's effort to start something on 
his own and for himself. 

Cain tries to build, to manufacture, 
SECURITY. The biblical writer un- 
doubtedly thinks of the city Enoch as a 
walled fortress, complete with munitions 
factories, armories, and Pentagons. War 
does tend to be a city-based activity, you 
know. Now "security" has acquired pre- 
cisely the same connotations it has in 
modern government vocabulary: when 
we say "security," we mean guns. And 
like his, ours is the wrongheaded, mis- 
guided, self-defeating, banished, and 
accursed "security" of Cain crouched in 
Enoch. 

"My brother? How should I know?" 
snarls Cain, the blood dripping from his 
hands. Where will it all lead? Through 
Genesis and beyond, it will lead from 
murder to murder, until one day, in the 
land of Nod, the sons of Cain gang up to 
do in another brother, this one the Son of 
God. Yet that death finally will turn 
things around and get them headed back 
west — toward Eden. But that's another 
chapter. . . . 



BSut most briefly, Jesus' teachings can 
be reduced to a two-word sentence which 
isn't even a teaching; it's a command: 
"Follow me!" I don't know how many 
times those words or variations of them 
appear in the Gospels, but that isn't im- 
portant. There is not the slightest doubt 
but that Jesus' teaching starts here, cen- 
ters here, ends here, and rests here. 

Jesus never was and never hinted at 
being a philosopher or teacher of ethics 
who let fall pearls of wisdom about how 
good people should live and who then 
passed on, leaving the good people to de- 
cide for themselves how great the teach- 



ings actually are and to what extent they 
ought to be observed. Not for one mo- 
ment! What we meet in this Jesus is a 
king — at least enough of a king to take 
it upon himself to institute a draft, put 
the bee on people, and enlist them into 
his service. "Follow me!" 

The Holy-War pattern applies this far 
even if no farther. The old Selective 
Service System of Yahweh has come back 
into effect. And in this case the king 
isn't like a United States President who 
says, "Now you boys go on out there and 
fight; and you can be sure that I'm always 
right back here in the White House (or 
my bomb shelter) urging you on!" No, 
this king — like Yahweh of old — leads 
the fight from out front. "Follow me! 
And you'd better hurry up or I'll have it 
all done before you get in on it — and 
then won't you feel left out!" 

And again as with Yahweh of old, 
"FoUow me" means "Fight as I fight; a 
ballerina stance is the only proper one." 
And when the king is this one, that obvi- 
ously will have to entail a career of 
humble service to one's fellowmen; a 
readiness in every situation to accept suf- 
fering rather than inflict it on another; 
the willingness to risk defeat and even 
death in the faith that, if needs be, God 
can pull off a resurrection to put things 
right. "Follow me!" 

Finally, let it be said that every bit of 
teaching and counsel given by Jesus 
comes out of this "follow me" context 
and cannot be understood apart from it. 
There is here no general teaching, no 
humane wisdom, no universal guidance 
that anyone might decide to practice for 
himself with some assurance that it will 
pay off in success and happiness. No, if 
they are to be workable at all, every 
teaching of Jesus must assume the rela- 
tionship of discipleship and must, in fact, 
require that relationship with its enable- 
ments of being "incorporate with Christ" 
and its resurrection possibilities. "Follow 
me!" 

. . . Wars and flghtings, we discovered 
clear back in Genesis, arise largely out of 



man's attempt to construct security for 
himself; and Jesus says explicitly: "Who- 
ever cares for his own safety is lost." His 
way is the absolute reverse of the world's 
way. And note, too, that if there is to be 
any sense at all in the thought, "If a man 
will let himself be lost, that man is safe," 
it has to assume the intervention of some 
outside power through something like a 
resurrection; "letting oneself be lost" 
cannot naturally and by itself be equated 
with "becoming safe." 

From Mark comes another key link in 
the "follow me" chain: 

"You know that in the world the rec- 
ognized rulers lord it over their subjects, 
and their great men make them feel the 
weight of authority. That is not the way 
with you; among you, whoever wants to 
be great must be your servant, and who- 
ever wants to be first must be willing to 
be slave of all. For even the Son of Man 
did not come to be served but to serve, 
and surrender [give up] his life as a ran- 
som for many" (Mark 10:42-45, NEB). 

Here again it is made plain that Jesus 
is himself the model of what he teaches 
and that the command, therefore, is 
properly, "Follow me!" But in this case 
we are taken beyond simply "letting one- 
self be lost" and directed to "give your- 
self in humble service" — a slightly dif- 
ferent idea but still one that is a complete 
reversal of the world's way of wars and 
fightings. In the two-word term, "Suffer- 
ing Servant," both factors call for equal 
emphasis: he both serves and suffers; his 
service leads to suffering, and his suffer- 
ing is itself the greatest service he per- 
forms. 

■he specific teachings and instructions 
of Jesus fit beautifully within the frame- 
work we have developed. To get at them, 
we propose to go to only two major pas- 
sages from the Gospel of Matthew: the 
Sermon on the Mount and the commis- 
sioning of the disciples to their ministry 
in the world. Of course, more material 
could be found elsewhere; but Matthew 



March 1973 MESSENGER 21 




One way to help a broken world. 
That's what One Great Hour of 
Sharing is. Not the only way. 
But a way. And a good one. 

It doesn't solve all the problems. 
But it helps us join hands instead 
of throwing them up in despair. 

It channels our caring and sup- 
ports ministries of love. "As you 
did it to one of the least of 
these " 



Send your One Great Hour of 
Sharing gift to Church of the 
Brethren General Board, 1451 
Dundee Ave., Elgin, 111. 60120. 

I 



One Great Hour of Sharing 



Amount $- 



Name 



St./RFD 

City 

State 



Zip 



Congregation 
District 



22 MESSENGER March 1973 



MANUAL OF ARMS/ continued 

is the greatest presenter of the teachings 
of Jesus, and what he gives us will more 
than suffice. 

First, then, the Sermon on the Mount. 
Has anyone ever considered that the 
Beatitudes essentially comprise a descrip- 
tion of a suffering servant? 

"How blest are those who know their 
need of God; 

. . . [who] are sorrowful; 

. . . [who] are of a gentle spirit; 

. . . who hunger and thirst to see right 
prevail; 

. . . who show mercy; 

. . . whose hearts are pure; 

. . . [who] are peacemakers; 

. . . who have suffered persecution for 
the cause of right" (Matt. 5:3-10, NEB). 

. . . The tenth chapter of Matthew pre- 
sents Jesus giving specific instructions as 
to how his disciples are to conduct them- 
selves. If anything, Suffering-Servant 
themes and echoes of the larger Zion tra- 
dition come through even stronger here 
than in the Sermon on the Mount. . . . 

The connection could not be made 
more plain. The Servant Individual has 
dedicated himself totally to serving the 
needs of men and seeking their highest 
welfare; and he commissions Servant 
Israel to engage in the same ministry. 
This is a major aspect of his fight against 
the powers and authorities which are the 
enemies of mankind. . . . 

Through their service, the followers of 
Jesus will come into conflict with society 
— into conflict with the state and the 
powerful of the world, and even with 
those of their own families. Suffering will 
be theirs. However, in all this they sim- 
ply are sharing the lot of their leader and 
king. But even as he did, they are to 
meet the situation as defenseless sheep 
and innocent doves rather than assuming 
the character of the wolves of the world. 
This, too, is an aspect of their fight 
against the powers. 

"Do not fear those who kill the body, 
but cannot kill the soul. Fear him rather 
who is able to destroy both soul and 
body in hell. Are not sparrows two a 
penny? Yet without your Father's leave 
not one of them can fall to the ground. 
As for you, even the hairs of your head 
have all been counted. So have no fear; 
you are worth more than any number of 
sparrows" (Matt. 10:28-31, NEB). 

How can these disciples afford to suffer 



in complete defenselessness and yet have 
no fear regarding either their own sur- 
vival or the success of their cause? Be- 
cause they know that their fight is God's 
fight — that he can and will take care of 
both them and the cause, even in death 
and beyond, even if resurrection should 
be required. Notice well, the text definite- 
ly does not say: "Have no fear; your 
selfless work, noble intentions, and 
beautiful expressions of love will win over 
your opponents and make them as nice as 
you are. Thus you and your cause will 
be saved." Anyone who presumes to 
adopt defenselessness for himself, without 
regard to King Jesus, or becoming in- 
corporate with him, or sharing his resur- 
rection — he would be better off if he 
had a little more fear than he does. 

"You must not think that I have come 
to bring peace to the earth; I have not 
come to bring peace, but a sword. I have 
come to set a man against his father, a 
daughter against her mother, a young 
wife against her mother-in-law; and a 
man will find his enemies under his own 
roof. No man is worthy of me who cares 
more for father or mother than for me; 
no man is worthy of me who does not 
take up his cross and walk in my foot- 
steps. By gaining his life a man will lose 
it; by losing his life for my sake, he will 
gain it" (Matt. 10:34-39, NEB). 

I he way of the servant — both that of 
Servant Individual and Servant Israel — 
may be that of loving service and de- 
fenseless suffering; it most assuredly is. 
Its methods may be the very opposite of 
what the world calls "fighting"; they most 
assuredly are. But it is war nonetheless; 
and King Jesus is willing to call it that — 
in the unmistakable language of Holy 
War. To fight with him, to fight in his 
way, calls for all the strength, courage, 
endurance, risk-taking, brains, guts, 
sweat, and blood that any other war re- 
quires. The case is simply that these 
things are applied differently: to taking 
up a cross, following in the footsteps of 
the Servant-Messiah, losing one's life in 
order to gain it. King Jesus — like Yah- 
weh of old — is a man of war; and his 
call, like Yahweh's, is "Follow me!" Q 

From Vemard EUer's forthcoming book, King 
Jesus' Manual of Arms for the 'Armless. 
Copyright (g) 1973 by Abingdon Press. To be 
published March 12. 



c 



■hildren's television like other program- 
ming has its critics and its fans. But this 
tv fare has more subtle and serious con- 
sequences perhaps than adult shows. In 
this report from Cultural Information 
Service, Pat Repinski, a Christian educa- 
tor who has worked as a media specialist 
in an elementary school library, explores 
both the good and the bad of kiddie 
videoland. The misuse of children's tv, 
she implies, has the power to pull a child 
from a life of inventive play to the adop- 
tion of a life-style of imitation. Yet so 
far, as Robert Shayon has concluded, 
"we have failed to make children's tele- 
vision a salient public issue." The Chris- 
tian community is challenged to fulfill 
this task. 



L/ver since that magic box became the 
home entertainment center, the opposing 
attitudes toward television held by edu- 
cators and the general public have wan- 
dered through two phases. At first the 
public was ecstatic with the new wonder 
of the electronic age which could bring 
them so much joy while educators dis- 
dained the threatening competition. 
Educators were brought over to the posi- 
tive side during phase two as they began 
to see the machine in the classroom as 
an effective teaching tool. At the same 
time, the public was beginning cynically 
to regard television with its commercial 
overload as a "boob tube." 

Now it seems we may be on the eve of 
phase three. At the Third National 
Symposium on Children and Television 
sponsored by ACT (Action for Children's 
Television) the question of the limitation 
of television as a medium was a per- 
sistent theme of the various sessions. 
This question was punctuated by a sur- 
prising suggestion by Robert Shayon that 
ACT should concentrate its efforts on 
controlling cable television. 

If the limitations of television are to 
become the topic of future research while 
simultaneously cable television is evolving 
as the mode for future viewing, then 
it is the responsibility of the Christian 
community to be directly involved in this 
process. Cable television provides for 
greater local control over programming 
and the use of the medium; consequently 
the future abuse and misuse of this 
medium will be the fault of the viewing 



Kiddie videoland: 
Avenues for action 



audience. The church should become in- 
volved in shaping any changes in the 
direction of our most powerful medium. 

But, in order to direct change, one 
must first be exposed to the "harmful" 
and the "good" currently passing through 
our homes. Children's television is an 
important target of concern. Children 
have always been the first victims in our 
society, initially as the first slaves on our 
continent, subsequently as cheap labor. 
Now they are totally degraded by the 
tube's advertisers who are only interested 
in selling them the cheapest products for 
the most profit. 




'Zoom" 



Areas of particular concern regarding 
children and the current fare of pro- 
gramming include the following: 

Children's Play. The child perceives 
the world through his own actions in play. 
Since the largest television viewing audi- 
ence is children ages three to seven, much 
of this activity which shapes the child's 
development has been replaced by passive 
watching. In the maturation process, a 
child's toys are important props; how- 
ever, toys advertised on television, such 
as the "Knock'em Sock'em Robot" which 
operates by itself with a mere push of 
the button, take over the action and again 
leave the child as a passive watcher. 
Many toys similar to this fill the sixteen 
minutes per hour of commercials selling 
to children. This passivity intrinsic to 



television and promoted by its commer- 
cials deprives a child of creative activity 
so vital to his full self. 

Concept of Death. Death is the most 
difficult concept a child has to grasp. For 
a child, death is first understood as sep- 
aration and its permanence is not really 
comprehended until age nine. In a 
television cartoon the roadrunner is killed 
ten times in six minutes and yet never 
seems to get hurt. Children's television 
programming tends to sugarcoat "hurt" 
and "death" and thus makes it difficult 
for a child to distinguish between fantasy 
and reality. 

Cognitive Problems. Children's tele- 
vision does not seem to be designed to 
meet children's problems. For the most 
part, few problems are posed at all and 
the life depicted on the tube is far re- 
moved from reality. If a problem exists 
it has often been caused by an attempt to 
cheat and solved by an attempt to cheat. 
There is little variety in the programming. 
Instead there are imitations of imita- 
tions. The current season offers adult 
shows in cartoon form such as "Bar- 
clays," "Roman Holidays," "The Jet- 
sons." These situation comedies contain 
the usual demoralization of the family 
fiber. The real problems of childhood 
such as dealing with feelings of anger, 
jealousy, and fear are in sharp contrast to 
the imitations of life offered by kiddie tv. 

Children's television does have posi- 
tive possibilities for accomplishing 
entertainment and/or education. The 
Children's Television Workshop's two 
highly successful educational shows 
"Sesame Street" and "The Electric Com- 
pany" speak directly to the needs of 
children. Building on their fine example, 
the following programs have resulted 
from an honest appraisal of children's 
needs : 

Public Broadcasting System Shows. 
"Mister Rogers Neighborhood" provides 
the child an association with a respected 
adult. Mister Rogers involves himself 
with the child and attempts to deal with 



March 1973 MESSENGER 23 




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KIDDIE VIDEOLAND/confrnwerf 

the child's emotions by making available 
active modes of coping. In a program 
aired in December, he dealt with the 
figure of omnipotence, Santa Claus, in an 
attempt to dispel the anxieties a child 
may have about Santa Claus seeing him 
while he's sleeping and knowing when 
he's awake. The result of Mister Rogers' 
efforts in confronting the child with 
honesty in feeling has been noted by one 
pediatrician whose four-year-old patient 
commented before a shot, "Mister Rogers 
said it was ok for kids to cry at my age 
for a shot." 

"Zoom" attempts to meet the creative 
needs of children by providing an occa- 
sion for original expression. The unique 
"folk culture" of ages eight to twelve 
— their jokes, sayings, rhymes — is 
executed by seven children. The goal of 
audience participation is achieved by pro- 
ducing jokes, plays, and movies sent in 
by viewers. This makes the viewer 
partially responsible for the end product, 
a program for, by, and of children. 

Network Programming. "In the News" 
connects the child to the outside world. 
One news item is fully explored from its 
historic footage to answer the child's 
question, "What's it about?" Such ex- 
posure to reality is directed toward help- 
ing the child make intelligent choices. 

"Watch Your Child" is designed to 
aid parents in "doing" activities with their 
children. Simple activities requiring in- 
expensive household materials and a 
session of physical exercises can be done 
by parents with children. In addition, the 
Koala Bear Puppets illustrate problems 
and solutions within a family situation. 

Cable Productions. "labberwocky" is 
a fine example of excellent programming 
produced by a local effort — WCVB-TV, 
Needham, Mass. Problems of values and 
morality — dishonesty, prejudice, female 
role — are explored in skits using as the 
central figure a puppet called "Dirty 
Harry." 

Viewing and evaluating kiddie tv is 
obviously a first course of action for edu- 
cators and parents who want to effect 
change. As the medium frequently 
ignores its young viewers, we often ignore 
it — letting the box babysit as we go 
about our other duties. It's important 
that we learn what our children are being 
exposed to — and what we're up against! 
Here are some things you can do to pave 



24 MESSENGER March 1973 



the way for better children's television. 

1. Involve children in tv scrutiny. 
Watch television with your children and 
discuss the pros and cons of the pro- 
grams. Besides giving you an insight into 
your child's preferences and interests, 
this activity will encourage the child's 
discrimination between programs. 

Active participation — playing with 
television rather than merely watching it 
— should also be stimulated. Teachers, 
sponsor a project involving sending 
material to "Zoom." Parents, take some 
time to do the activities on "Watch Your 
Child." (Perhaps a group of parents 
could take turns leading several pre- 
schoolers through the activities on this 
program once a week.) Create an at- 
mosphere wherein children feel free to 
respond to the tv. Set an example by 
talking back to the tube, singing along, 
following the actions or dances of the 
television stars. Then respond favorably 
when your children react audibly or 
actively. 

2. Form a study group on children and 
television for interested people in your 
church. This group could provide the 
resources and information to local con- 
sumer organizations who have the man- 
power for action (product boycotts and 
license challenges) as well as function as 
a lobbying unit (letters to networks, 
reports to producers, petitions, etc.) 

Action for Children's Television, 46 
Austin Street, Newtonville, Mass. 02160, 
has ample resources to use as background 
for your discussion. Also consider 
renting ACT's 16-mm film "But First 
This Message." It demonstrates the 
ballistic material to which children are 
exposed and claims that such program- 
ming is designed solely to maintain the 
child's attention between commercials. 
Rental: $25.00 

3. Organize consciousness-raising 
groups. Divide into four areas of con- 
cern: Woman's Role, Minority Represen- 
tation, Violence, and Values and Moral- 
ity. Then analyze the content of Saturday 
morning tv in light of these interests. 
Discuss stereotype presentations, lan- 
guage abuse, invalid descriptions of 
reality, and so forth. Then channel your 
findings through the study group or con- 
summer organizations, n 

From Cultural Information Service, December 
1972. 



^^[rmmgj pmirwt'. 



Licensing/Ordination 

01i\er N. Custer, licensed July 1972. Moun- 
I.Tin View, Mid-Atlantic 

Richard Deemv, ordained Oct. 29, 1972, 
Brooklyn. Iowa- Minnesota 

Blair C. Harshbarger, ordained Aug. 27, 
1972. Holsinger, Middle Pennsylvania 

Sam R. Higginbotham, ordained Nov. 15, 
1972, Carthage, Southern Missouri-Arkansas 

Eldon Krcider, licensed Jan. 7, 1972, Mex- 
ico, South/Central Indiana 

Mark Milligan, licensed in November 1972, 
Brook Park, Cle\eland, Northern Ohio 

Dennis Slabaugh. licensed in No\ember 
1972, New Philadelphia, Northern Ohio 

Karl E. Stone, licensed No\'. 5. 1972, Peru, 
South/Central Indiana 

Wendell Thompson, licensed Oct. 22, 1972, 
Owl Creek, Northern Ohio 

Wedding anniversaries 

Mr. and Mrs. Lyman Bernard, Mexico. Ind., 
50 

Mr. and Mrs. Homer L. Burke, Milford, 
Ind„ 50 

Mr, and Mrs. Grannis Garber, South Bend, 
Ind., 50 

Mr, and Mrs. Emory Heatwole, Dayton, 
\'a., 50 

Mr. and Mrs. Russell Klepinger, Green- 
\ille, Ohio, 50 

Mr. and Mrs. Walter G. Root, McFarland, 
Calif., 50 

Mr. and Mrs. Ira Saxton, Leeton, Mo., 50 

Mr, and Mrs. John Wenger, Lebanon, Pa., 
50 

Mr. and Mrs. Clarence A. Brechbiel, Weis- 
er, Ida., 54 

Mr. and Mrs. Harry Lau. Front Royal, Va,, 

Mr. and Mrs. Horace Shinabarger, Tucson, 
Ariz., 57 

Mr. and Mrs. Charles Hicks, HoUidaysburg, 
Pa., 58 

Mr. and Mrs. Aaron Burkholder, Chambers- 
burg, Pa., 60 

Mr. and Mrs. George McCoy, Modesto, 
Calif., 60 

Mr. and Mrs. W. R. Shively, Modesto, 
Calif., 61 

Mr. and Mrs. Oscar Rebok, Waynesboro, 
Pa., 63 

Deaths 

E. Bruce Bard, Chambersburg, Pa., on Nov. 
13, 1972, aged 87 

Cora Baugh, Uniontown, Pa., on Sept. 12, 
1972, aged 66 

Susie Brown, Greenville, Ohio, on Dec, 8, 
1972 

Dewey Burroughs, Eden, N.C., on Dec. 6, 
1972, aged 58 

Virginia Royer Chase, Cincinnati, Ohio, on 
Dec. 3, 1972. aged 43 

Edna Colbert, Uniontown, Pa., on Nov. 8, 
1972, aged 82 

Clara E, Cook, Staunton, Va,, on Mar. 20, 
1972, aged 84 

Mrs. Wesley Crusey, Chambersburg, Pa., on 
Nov. 8, 1972, aged 58 

Lona E. Edwards, Goshen, Ind., on Nov. 23, 
1972. aged 71 

Mary Fearer, Uniontown, Pa,, on March 
30, 1972, aged 80 

Anne Fleming, South Bend, Ind., on Dec, 
10, 1972, aged 69 

J. Paul Gibbel, Greenville, Ohio, on Sept, 
23, 1972 



Emma Gray, Harlingen, Tex., on Nov. II, 
1972. aged 79 

Linnie Hall, Greenville, Ohio, on Nov. 5, 
1972, aged 95 

Fred Hartleroad, Peru, Ind., on Nov. 8, 
1972. aged 80 

U. H. Hoeffle. Vinton. Iowa, in December 
1972 

Sadie Leiter, .Ashland. Ohio, on Oct. 20, 
1972. aged 69 

Myrta E. Lewis, Weiser, Ida., on Sept, 27, 
1972, aged 88 

Mary Light, Lebanon, Pa., in December 
1972. aged 83 

Richard E. Longenecker, Lititz, Pa., on 
Sept. 5, 1972, aged 49 

Nellie M. Newcomer. Boonsboro, Md., on 
Nov. 26, 1972, aged 81 

Elizabeth Newman, Boonsboro, Md., on 
Oct. 22. 1972, aged 89 

Robert Omspach, Ft. Wayne, Ind., on 
Sept. 4. 1972. aged 54 

Clarence Orpurt, Peru, Ind., on Oct. 24, 
1972, aged 80 

William Parker, Flint, Mich., on June 15, 
1972 

Hilda Patcher, Lebanon, Pa., on Oct. 29, 
1972, aged 75 

A. Glen Perkey, South Bend, Ind., on Nov. 
12, 1972, aged 82 

Rosie Plaugher, Maurertown, Va., in Oc- 
tober 1972, aged 86 

Leonard Reigle, Greenville, Ohio, on Sept. 
11, 1972 

Emorv L. Robinson, Panora, Iowa, on Nov. 
18, 1972, aged 61 

Jack A. Roth, Lancaster, Pa., on Nov. 8. 
1972, aged 21 

Wilbur L. Royer, Portsmouth, Ohio, on 
Dec. 20, 1972, aged 69 

Irvin Rupp, Ft. Wayne, Ind., on April 28, 
1972, aged 85 

John B, Shank, Greencastle, Pa., on Oct. 
11, 1972, aged 70 

Raymond E. Shifier Sr., Boonsboro, Md., on 
Nov. 24, 1972, aged 84 

Kitty Lou Shropshire, Eden, N.C., on Oct. 
14. 1972, aged 87 

Claude W. Shull, Bridgewater, Va., on Nov. 

8. 1972. aged 54 

Orville Shuttleworth, Greenville, Ohio, on 
Nov. 25, 1972, aged 62 

Anna B. Sites, Chambersburg, Pa., on Oct. 
28, 1972, aged 88 

Henry C. Smith, Flint, Mich., on Oct. 26, 
1972, aged 79 

Orville Sonafrank, Peru, Ind., on May 10, 
1972, aged 75 

Hattie Stoner, Milledgeville, 111., on Sept. 

9, 1972. aged 85 

Edna S. Strong, Flint, Mich., on Feb. 8, 
1972, aged 72 

Raymond Strong, Flint, Mich., on Feb. 12. 
1972 

Mildred Swoveland, Muncie, Ind., on June 
2, 1972, aged 51 

James Teeter, Woodbury, Pa., on May 2, 
1972, aged 73 

Luella J. Trent, Modesto, Calif., on Sept. 
30, 1972, aged 88 

Foster Vamer, Windber, Pa., on Oct. 28, 
1972, aged 60 

Rosa Warline, Dupont, Ohio, on Dec, 9, 
1972, aged 64 

Lewis Weaver. Windber, Pa,, on Oct, 1, 
1972, aged 75 

Stanley C. Wenger, Greenville. Ohio, on 
Aug. 28, 1972, aged 93 

Glenn Wills, Greenville, Ohio, on Oct. 23, 
1972 

March 1973 MESSENGER 25 



There is something more than music involved 
in the Windber Home Rhythm Band's performances. 

It's director, kene Miles, 
sparks the groip to creativity, sharing, and fellowship 




Ninety years- 
,and 

t^good 
feet 

by Auburn A Boyers 



The bus pulls into the parking lot, comes 
to a stop close to the church door, and 
slowly and deliberately the passengers be- 
gin to unload. As they make their way 
from the bus to the church they carry 
an unusual variety of musical instru- 
ments. Inside the musicians take their 
places on chairs arranged in the social 
hall. A hush falls over the audience. 
With a sharp beep beep of an air horn 
the director calls the band to attention. 




Then, with nimble thimbled fingers 
methodically striking upon an old-fash- 
ioned washboard the director sets the 
beat and the band begins another per- 
formance. 

To the chance visitor at such a per- 
formance questions as to the identity of 
this group would surely be of primary 
concern. The latest hit by a new mod 
group? A far out performance by ooe of 
the ever popular swing bands? Another 
exhibition by the latest in orchestra? 
Hardly! In answer to all such possibili- 
ties the one response would have to be a 
clear and emphatic "No!" No, just an- 
other performance by the Church of the 
Brethren Windber Home Rhythm Band. 

One glimpse of the Rhythm Band in 
action quickly assures the observer that 
this is not the latest rendition of popular 
hit music. To the professionally trained 
musician it may in fact appear to be no 
music at all. But to the members of the 
band, and to the many groups and persons 
having experienced their performance, 
there is something more than music in- 
volved in the band's productions. With 
most of the band members over eighty 
years of age — the director now past 90 
— the band has provided many oppor- 
tunities for meaningful and purposeful 
joy, creativity, sharing, and fellowship so 
often denied people in their advanced 
years. 

Credit for the actual beginning of the 



26 MESSENGER March 1973 



band at the Windber, Pa., Home goes to 
a Brethren Volunteer Service worker 
during the summer of 1967. Those early 
beginning sessions were rather unevent- 
ful, however, and the lack of instruments 
and organizational structure kept the 
band limited to a program of fellowship 
and creative release within the larger 
family at the Home. Major credit for the 
development and organization of the 
Rhythm Band must go to the present di- 
rector, Irene Miles. Coming to live at 
the Windber Home just at the time the 
band was beginning to hold practice ses- 
sions; bringing with her a talent in music, 
the ability to organize and carry our pro- 
gramming, and a zest for life in general; 
Irene quickly became the chief promoter 
and director of the band. 



Lyorn March 13, 1882, in Connellsville, 
Pa., Irene spent her earlier years as a 
member of the Methodist Church. These 
years were not especially active for Irene, 
for being sickly, her life routine was 
limited in its scope of physical activity. 
Then in 1898 Irene married J. Wheeler 
Miles, a railroader, and in their compan- 
ionship a mutual love for the out-of- 
doors developed into a lifelong avocation 
of activities in nature. Having no chil- 
dren bom to their marriage Irene and 
Wheeler engaged frequently in hunting 
and fishing pursuits, were enthusiastic 
hikers in the surrounding mountains, and 
in general drank fully of the glory and 
majesty of God's created order. It was 
during these experiences that Irene 
developed a keen and overflowing knowl- 
edge and love of wild flowers. To her 
there was no such thing as a weed; even 
the most insignificant blade of grass or 
plant had a name, a color, a blossom — 
indeed, an identity. Many have been the 
fellowship gatherings and socials en- 
livened by the gay and original poetry 
written by Irene. Poetry in which she 
humorously expressed her knowledge and 
appreciation of friends through compari- 
sons with the characteristics of some 
plant in God's natural world. 

It was in 1928 that Irene entered into 



membership in the Church of the Breth- 
ren at Connellsville and for most of the 
next forty years her life and the life of 
the congregation were inseparably inter- 
twined. She has said on occasion, with a 
chuckle, "I think I have held about every 
position in that church except pastor"; 
and such is supported by the church 
records. Those records picture a person 
involved and active; a person who loved 
life, who loved the church, and who 
understood that life was to be lived in 
service to God and his church. 

The decade of the 1960s brought dif- 
ficult but necessary adjustments in the 
life of Irene Miles. In 1960 her husband 
of 62 years died after a lingering heart 
ailment. The years of caring for her 
semi-invalid husband had implanted in 
her mind one fear — the fear of herself 
some day experiencing the same tribula- 
tion, the fear of her own possible con- 
finement as an invalid unable to care for 
her own needs. Such was to be recalled 
to her memory in later years. Following 
Mr. Miles' death one adjustment fol- 
lowed another. The large well-kept home 
was now too burdensome for a woman 
of 78; that was solved by moving into a 
small apartment. Virtually all of her 
time had been devoted to the care of her 
husband for a number of years, but after 
his death time was available; that was 
the doorway to a new era in her life of 
service to others carried out partly 
through the Retired Peoples Club of 
Connellsville. A dynamo of energy, 
holding a variety of offices in the club, 
her most daring feats would be to plan 
and organize charter bus trips to the 
mountains to view the autumn foliage, to 
Pittsburgh for flower shows, museum 
tours, and other cultural and entertaining 
experiences. 

And then in May 1967, at 85 years of 
age, life confronted Irene Miles with 
what seemed to be literally a dead end. 
Awakened in the early morning hours 
with acute pain and shortness of breath 
Irene had had, what her doctors later 
confirmed, a rather severe heart attack. 
Memories of Wheeler's lingering illness 
flooded in upon her mind; and her prayer 



in those first hours of uncertainty was 
that she would be spared a similar experi- 
ence. It was Paul who said, "For me to 
live is Christ, to die is gain." In those 
days and weeks of slow recovery, always 
shadowed by uncertainty, such appeared 
to be the attitude radiated by Irene. But 
it must have been that God still had 
something for Irene to do, for she did 
not stay confined to her hospital bed. 
Gradually wells of strength were revived, 
and Irene was informed by her doctor 
that she could be released from the hos- 
pital. The restrictions, were, however, 
that she could no longer live alone in her 
own apartment; she had to find residence 
where someone would be close at hand 
in case of need or further illness. 

After convalescing briefly in the home 
of a niece, Irene investigated various 
homes for the elderly. The first available 
opening came at a privately operated 
institution. Her stay there consisted of a 
cycle of one idle and frustrating day 
drearily ending only to be followed by 
another just like it. While her stay lasted 
just over a month, it was long enough to 
instill within Irene's mind a vivid impres- 
sion of the lostness and despair created 
by lack of creative experience and in- 
volvement on the part of the patient. 
Then, in August of 1967, an opening be- 
came available at the Church of the 
Brethren Home at Windber. 



Xrene's arrival at the Windber Home 
appears to have come at about the same 
time as several adjustive factors in her 
life. One, physical strength was return- 
ing and that was now enabling her to be 
up and about, to become somewhat more 
active than she had been for several 
months. Another, however, was her own 
acceptance of her condition. Having no 
immediate family able to care for her in 
a private home, Irene now accepted the 
fact that her remaining years must be 
lived out in an institution of some type 
where regular care and assistance would 
be available if and when needed. Thus, 
Irene moved into the Windber Home with 
the realization that such was the best 



March 1973 MESSENGER 27 



Is Life 

Worth 
Living? 

The Inquiry of the 
Book of Ecclesiastes 
Discussed 

by Floyd E. Mallott 

This book by the late Floyd 
Mallott, Professor of Church 
History at Bethany Theological 
Seminary from 1928-1962, was 
born out of the maturity of his 
life and thought and his many 
years of teaching the Bible to 
seminarians. It is a commentary 
on Ecclesiastes and speaks di- 
rectly to the mood of the 20th 
century. The book is a human- 
ist's search for the goal of living. 
Dr. Mallott is realistic, rigidly an- 
alytic, scientific, and unham- 
pered by inherited religious 
views. He wrote the book to an- 
swer one question — Is life worth 
living, and if so, what is its chief 
good? 

$4.25 plus 35c postage 



Please send 



copies of IS 



LIFE WORTH LIVING? at 
$4.60 each including postage. 

Name 

Address 

City 

State Zip 

The Brethren Press 
1451 Dundee Ave. 
Elgin, 111. 60120 

28 MESSENGER March 1973 



TWO GOOD FEET /continued 

for her own well-being. But Irene Miles 
had not yet retired! She had not yet 
resigned herself to just living out the re- 
maining days and years in some dreary 
time-passing existence. "Life is for liv- 
ing" seemed to have always been the 
guiding motto for her, and as long as she 
was able to do so she was going to live 
it. "If I didn't do something," she 
affirmed, "I couldn't have stood it." 
Such, then, was the motivation that took 
Irene to her first practice session with the 
newly forming Rhythm Band at the 
Windber Home. 

The Rhythm Band at the Windber 
Home may be said to have begun on a 
lard can. The first instruments were, 
literally, covered lard cans and a few 
other odds and ends brought together to 
both allow for creative outlet and to 
make music of a sort. The BVS worker 
who began the band and led the sessions 
soon left the Home, however, and Irene 
gradually assumed more and more re- 
sponsibility for the development of the 
band's program and organization. The 
first public appearance, at a Senior Citi- 
zens' club close by, netted a $21 donation 
to the band. This began a campaign of 
acquiring various instruments, the mak- 
ing of cape uniforms for the performers, 
and working out of a variety of musical 
numbers; and, thus, with little prior 
planning the band was soon on the road. 
Numerous have been the churches, Re- 
tired People's clubs, and other groups in 
Western Pennsylvania which have been 
entertained and inspired by the spirit and 
enthusiasm expressed by the Windber 
Home Rhythm Band. 

One should not conclude that the 
Rhythm Band exists and functions only 
because Irene Miles has had a role in it. 
A band, as does any other group activity, 
requires people, and the Rhythm Band 
came into being and functioned only be- 
cause of the talents and interests of the 
individuals involved in it across the years. 
But, it may be safely said, Irene Miles 
did bring to the band her own spirit of 
enthusiasm, her love for life, and the 
ability to release creative potential from 
people who may otherwise be looked 
upon as having little to offer. Irene 
brought to the band a solid talent in 
music, but just as important, a solid belief 
in the need to serve and help people. 
Apparently never one to have too much 



patience with anyone who said, "I can't 
do that," before they honestly tried, 
Irene was able to instill in other elderly 
people the feeling that "I can still do 
that," or "I don't know how to do that, 
but I'm willing to try to learn." As a re- 
sult she has taken wheel chair confined 
band members all over Western Pennsyl- 
vania, elderly people to the bowling 
alleys and on shopping excursions to 
downtown Windber, and a multitude 
of other things which only the resi- 
dents at the Home themselves could re- 
count. 

Irene's pilgrimage at the Windber 
Home has been a two-way blessing. She 
has achieved a new sense of purpose and 
personal usefulness as she found outlet 
for her own creative talents and abilities; 
and, at the same time, she has been able 
to bring a spark of hope and joy into the 
lives of others who because of age and 
infirmity are often restricted in their later 
years to frustrating meaningless exis- 
tence. 



a 



multitude of questions could be 
raised — theological, philosophical, so- 
cial, economic — concerning the whole 
issue of the aging. Questions related to 
the church's care of and ministry to the 
aging; society's responsibility versus the 
family's duty to care for the infirm; 
or, and much more subtle, why do some 
people experience such seeming in- 
exhaustible blessings and reserves of 
energy and health to bounce back from 
crisis while others are trapped in them? 
Why, for example, has Irene experienced 
such blessings and opportunity while a 
good friend and Christian sister, also 
from the Connellsville congregation, 
suffered a stroke and has been confined 
to bed for well over five years, the last 
several of which has been in the same 
building at the Windber Home. Such 
questions have no obvious or simple solu- 
tion, yet they probably will provide the 
stimulus for reflection for as long as a 
sane society exists. 

In the meantime, "Too many people sit 
around and do nothing," Irene asserts. 
"If you have two good feet and can get 
around, you ought to do it." For the 
most of 90 years Irene Miles has had two 
good feet, and she has been able to get 
around, and she has done it! □ 



[rss©iLaD^i©s^ 



Looking ahead to summer 



by Hazel M. Kennedy 

If it seems a long time till summer and 
even longer till a season of leisure, cheer 
up! (Writing on a cold, windy, wintry 
day I am reminded of Shelley's line: "If 
Winter comes, can Spring be far be- 
hind?") So — now is the time to look 
ahead to summer. 

For children there may be vacation 
church school. Resources for this sum- 
mer of 1973 are on the theme Created by 
God with materials at several age levels, 
nursery through junior highs. 

Churches that used the materials the 
first time around in 1971 and saved 
teacher's guides and resource packets 
need order only pupil's books. The 
course for grades 5 and 6, All That Is 
Within Me, was authored by our own 
popular Brethren curriculum writer. Glee 
Yoder of Wichita, Kansas. A catalog, 
order form, and related items will be 
coming to each church soon. See 
Agenda, a periodic mailing to congrega- 
tions from the Church of the Brethren 
General Offices, for January 30 for more 
about the Cooperative Series for vacation 
church school — also useful in other 
summertime or leisuretime situations. 

Parents whose children will not be at- 
tending a vacation church school where 
these materials will be used can secure 
them for family use at home or on vaca- 
tion. Exciting, colorful, creative, these 
courses help boys and girls and their 
teachers learn more about God and his 
creation — God who created each of us 
and the world in which we live; all of 
creation which is ours to use, a gift from 
God; and the God-given creativity which 
is both our joy and our responsibility. 

For most of us summer means outdoor 
activities and camping. Outdoor Living, 
Camping and Other Outdoor Activities 
for Older Elementary Boys and Girls 
($5.25) and Try the World Out. Camp- 
ing Resources for Early Teens ($7.50) 
are excellent. Each set consists of a lead- 
er's guide and packets or booklets de- 
signed to help persons know God as 
Creator through experiences with nature. 

But camping and the enjoyment of out- 
door activities are not for children and 
youth only. Families also camp and for 



them is a Better Homes and Gardens pub- 
lication, Family Camping ($2.95), useful 
for weekends, vacations, or that trip to 
Conference. Take along some books that 
will enrich your outdoor experiences: 

Nature-Oriented Activities, by Van der 
Smissen and Goering ($3.95), is a hand- 
book for outdoor education. One of the 
authors, Oswald Goering of Oregon, 
Illinois, is an active layman in the Mount 
Morris church and in the district of 
Illinois and Wisconsin, bnjt now is on 
sabbatical leave from Northern Illinois 
University where he is professor of 
outdoor education. 

Learning About Nature Through 
Games, by Musselmann ($3.95); Learn- 
ing About Nature Through Crafts, by the 
same author, same price, suggest many 
fun activities that appeal to the curious 
and exploring. 

Sense of Wonder, by Carson ($2.95), 
has become a classic by the same sensi- 
tive spirit who gave us The Sea Around 
Us and Silent Spring. 

Stay-at-home leisure can be fun and 
educational. If you need proof of this, 
dip into any of these (all for children): 

Secret Neighbors, by Adrian, "Wildlife 



in a City Lot" ($4.95), has beautiful 
black and white illustrations. 

Secrets in Stones, by Wyler and Ames 
($4.75), deals with questions about 
where stones come from, what is inside 
them, why they are different in color and 
texture. 

What We Find When We Look Under 
Rocks, by Behnke ($4.75). Simple vo- 
cabulary and clear illustrations tell the 
stories of under-the-rock creatures. 

In Yards and Gardens, by Buck 
($1.75), is another nature book in the 
inimitable style as the author's Where 
They Go in Winter and Along the 
Seashore. 

My Side of the Mountain, by George 
($3.95), is an absorbing story about a 
young boy's year in the wild. Don't 
miss it! 

Listen to the cassette recordings 
($3.25) of A Guide for Biblical Studies 
for stimulating conversation about the 
Bible. Being portable, these are useful in 
groups or one may listen alone. Informal 
study groups meeting anytime can use 
the cassettes as background for discus- 
sion, while anyone can enjoy a visit from 
interesting Bible teachers. D 



\fes, I'm interested.. 



I'm interested in materials described in 
Messenger's Resources section. Please 
send items in quantities I've specified 
below. Bill me for the cost plus postage 
and handling: 

Outdoor Living, Camping and 

Other Outdoor Activities for 
Older Elementary Boys and 
Girls, $5.25 

Try the World Out, Camping 

Resources for Early Teens, $7.50 

Family Camping, $2.95 

Nature-Oriented Activities, $3.95 

Learning About Nature Through 

Games, $3.95 

Learning About Nature Through 

Crafts, $3.95 

Sense of Wonder, $2.95 



. Secret Neighbors, $4.95 

Secrets in Stones, $4.75 
. What We Find When We Look 

Under Rocks, $4.75 
.In Yards and Gardens, $1.75 
. My Side of the Mountain, $3.95 
. Cassette recordings of A Guide 

for Biblical Studies, $3.25 



Name 



Address 

City 

State 



. Zip . 



Congregation 

Mail to The Brethren Press, 1451 Dun- 
dee Ave., Elgin, 111. 60120 



March 1973 MESSENGER 29 



LETTERS / continued from 1 



I say where do we put our trust, in money 
or in radical obedience to our Lord's mes- 
sage? 

We as Anabaptists have much more in 
common with other Christians such as the 
Mennonites and the Brethren in Christ. We 
Brethren have enough trouble maintaining 
a peace witness and nonconformist stance 
within our own fellowship; think of what 
would happen to our witness in these areas 
if we become absorbed in a group that does 
not share these beliefs. 

For the past several decades we have tried 
to become "respectable Protestants" and 
have conformed rather well to the values of 
our American society. Our seminary is 
closely affiliated with Baptists, we have 
shaved off our beards, hidden our plain 
coats, and thrown away our prayer cover- 
ings. Why, we're practically ready to re- 
nounce our peace witness or at least water 
down our beliefs so as to become more re- 
spectable and even merge with those who 
do not accept our beliefs. 

I grew up in a mainline Protestant church 
and saw that it was not faithful to the radi- 
cal obedience Christ called us to give him. 



Omar Eby's First Full-Length Novel 
A COVENANT OF DESPAIR 



Ashley Crotton taught m an East African 
school, "a little European institutional island ' 
Tradition, culture, and religion in the island 
and the "real Africa" frustrated Ashley Ash. 
torn between the two cultures, despaired deep- 
ly- 
Trapped among superiors, students, and his 
African friends. Ash attempts a path of tion- 
esty and true values In the end it becomes a 
decision between a covenant of despair or a 
covenant of hope 308 pages. Cloth $5 95 



RING A DOZEN DOORBELLS 

Helen Good Brenneman ^ ! f(, , 



Now that I am a part of the Church of the 
Brethren, I feel that we have something as 
a group to say to the world. I fear that 
there are many who would like to see our 
Brotherhood be acceptable by our society's 
standards, but is this what Christ has called 
us to be? No, Christ has said that men will 
hate you for my name's sake. The message 
of Christ cannot be compromised in our 
world, we must seek to put Christ first, not 
our financial statements and organizations. 
We are called to faithfulness to Christ and 
nonconformity to the world. Let us recon- 
sider our message of Christ to a lost world 
and put him first. 

I see many dangers in fostering closer 
relations with the Baptists who have little 
appreciation for Anabaptist theology. In 
trying to develop a closer relationship with 
them, compromising our beliefs is inevitable. 
We should be seeking closer ties instead, 
with the Mennonites and Brethren in Christ. 

Robert Kettering 
Hershey, Pa. 

UNWISE DECISION! 

I was shocked and deeply concerned with 



"Will you come along as I make the rounds '«^/I^' 
to twelve of my friends, ringing their doorbells * 

and sitting down with them over a cup of tea? 
We can be grateful to these women, who were 
willing to share their innermost thoughts, 
struggles, failures, successes, hopes, and 
dreams " 

The women interviewed are from various 
walks of life, different parts of the country. Order from: 
and varying religious backgrounds. The reader Brethren Press 
IS challenged to evaluate the fulfillment they Elgin, III. 60120 
are experiencing 200 pages Cloth $4 95 




the announcement that we are to have Mes- 
senger only once a month. Cleda and I 
feel deeply this is a very unwise decision. 

Among the reasons for this conclusion 
are the following: We believe this is the 
most viable and best continuing source for 
keeping our constituency informed and sup- 
portive of our total program. True, people 
may not read as they once did or as we 
might wish they did, yet Messenger is and 
has been a major lifeline in our church and 
its program. 

We believe that although we have had to 
subsidize the paper with funds from our 
general budget, this may be one of the very 
wise uses of our money. To fail to spend 
here may further destroy our support. On 
the other hand, a wise program of education 
might have brought a willingness to pay 
more for subscriptions; we have been getting 
a fine paper very, very cheap, when com- 
pared with newspapers or other magazines. 

This seems to be just another in a pro- 
cession of steps which have been taken, 
one at a time because we said we could 
not afford as a small denomination to con- 
tinue them; I speak of the discontinuance 
of Horizons, Leader magazine, and some 
other former publications. The steady 
erosion of our publishing efforts, and our 
failure to vigorously promote the publication 
and sale of books by Brethren authors, 
point a trend which it seems can only lead 
to demise. Can it be that this is what is 
really wanted? Can it be that the short- 
sightedness of our actions shall be allowed 
to result in this? 

We believe the members of our Brother- 
hood want their church periodical on a 
more frequent basis than once a month. 
Can we not reverse our decision? 

Charles and Cleda Zunkel 
North Manchester, Ind. 



CLASSIFIED ADS 



WANTED — Genealogy and History of Jacob Flora, 
copyright 1951. State your price. Write Mrs. 
Leonard Flora, Quinter, Kan. 67752. 

RETIREMENT HOME ADMINISTRATOR — Excellent 
opportunity for experienced administrator with 
business administration background. Write in 
confidence with complete resume to Paul NeFf, 
President, Brethren Home, Neffsville, Pa. 17556. 

ANNUAL CONFERENCE AND ALASKA - Air con- 
ditioned bus tour to Annual Conference in 
Fresno, Calif., and then to Alaska, returning via 
Canadian Rockies. A second bus will travel to 
Fresno and return after Conference via Disney- 
land and Grand Canyon. Both tours leave June 
19, 1973. Write J. Kenneth Kreider, Route 3, 
Elizabethtown, Pa. 17022. 



30 MESSENGER March 1973 



DISARMAMENT/ continued from 19 

commend to nations to help reduce the 
risk of war? 

Yes — the most important is to reduce 
military expenditures. Then, of course, 
you could open up things a lot more. 
You could have an armaments yearbook 
to disclose the amount of armaments 
nations have around the world. You 
could have more exchanges between sci- 
entists, scholars, military men so that they 
see the arms race in a proper perspec- 
tive. You could work at removing dis- 
trust and fear. Anything which leads to 
greater exchange of information and 
builds confidence is all to the good. In 
this, the United Nations has a tremendous 
role to play. It brings all of the countries 
together in a marketplace of ideas and 
proposals and exchanges. 

How do prospects look now for a 
world disarmament conference? 

That's not an easy question to answer. 
The idea was put on the agenda a year or 
more ago by the Soviet Union. Last 
year a resolution was adopted asking the 
Secretary General to make a report on 
the attitudes of governments toward it 
and to identify some of the problems and 
objectives involved. 

In 1972 we had another big debate on 
it, with the Chinese saying that it would 
be useless unless two conditions were first 
satisfied — namely that the nuclear pow- 
ers undertake to be not the first to use 
nuclear weapons and that they undertake 
to withdraw their troops and bases and 
nuclear weapons from, abroad. The 
United States looked upon such a confer- 
ence as a waste of time and as duplicat- 
ing or interfering with the negotiations 
going on in SALT, in the Geneva Confer- 
ence, and in the United Nations General 
Assembly. 

Almost all of the other countries, how- 
ever, were for it. They want all the nu- 
clear powers to participate. And a reso- 
lution was adopted finally, a compromise 
resolution, which set up a special com- 
mittee to examine the views and sugges- 
tions of all the countries in connection 
with the convening of this conference. 
This carried unanimously with only one 
country abstaining, the United States. 
The Chinese voted in favor, stating while 
they would not be a member of the spe- 



cial committee, they would maintain 
contact with it. So it is not yet clear what 
the future of the world disarmament 
conference is. 

The only thing that is clear is that the 
overwhelming majority of the countries 
want it. They want a disarmament con- 
ference in which all of the nuclear 
powers would participate, and they 
want one which would be carefully pre- 
pared. 

Such a conference would be a high- 
light for what was earlier termed by the 
UN as the Disarmament Decade of the 
70s. In light of the expectations which 
prompted that designation, how do you 
feel we are proceeding with disarma- 
ment? 

Too slowly. Much, much more should 
be done and could be done. And one of 
the things that has got to be grappled 
with is stopping the increasing military 
expenditures. What is the good in having 
all of these treaties if you don't stop the 
amount of money devoted to military 
purposes and the arms race goes spiraling 
up? 

Reflecting on the struggles and 
achievements of 20 years, and on the 
challenges at hand for nations and the 
UN in arms control and disarmament, do 
you find room for hope? 

Yes. During the Cold War, in the late 
40s and early 50s, when I used to tell 
people I was working in disarmament, 
many of them laughed. Nobody laughs 
anymore. Serious work is being done. 
You do not achieve 13 treaties in 13 
years without serious work. 

Many times people said it is hopeless 
and fruitless. An analogy I use in re- 
sponse is to look at the way scientists and 
researchers have grappled with the prob- 
lem of cancer. They haven't succeeded 
yet in finding a cure for cancer, but that 
doesn't mean they don't keep working for 
it. They are making some headway. I 
think that we are making some headway 
in controlling the arms race. 

I like to quote the statement of a 
French philosopher-scientist who says, 
"We have no right to have no hope, 
because if we have no hope there is no 
hope." And I do have hope. Q 




A seed in the ground. Rain and sun- 
shine at the proper times. The flower 
blooms. 

It's one of God's daily miracles. 
Human life is almost the same. The 
seeds of God's love are planted in 
man. This love and its growth needs 
daily care such as Bible reading, 
prayer and daily devotions. It also 
needs church attendance and partici- 
pation in its activities. We don't want 
it to die in the ground, do we? 
The Upper Room is people sharing ex- 
periences. It is help and encourage- 
ment. Use The Upper Room for your- 
self and your family. Share it with 
others. • 

^rt»»t • f^ail *he coupon below 
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along with your order for The Upper 
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miracle of growth, your spiritual life 
can grow with daily devotions from 
The Upper Room. 

One free package of seeds will be 
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package of seeds on request for every 
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Name 



Church Name_ 

Address 

City 



March 1973 MESSENGER 31 



©dlStorDsiD 



The crisis of separation 



Though each was partly in the right, 
They all were in the wrong! 

The lines are not from Jesus, but from John 
Godfrey Saxe. In this columnist's view, however, 
they deserve to be placed in a very special cate- 
gory, one bearing the tab. Parables Jesus Might 
Have Told. 

The reader may recall "The Blind Men and 
the Elephant," the intriguing verse about six men 
of Indostan. Each reached out to touch a part 
of the elephant nearest to him; from that he con- 
ceived his image of the whole. Thus the side 
suggested a wall, the tusk a spear, the trunk a 
snake, the knee a tree, the ear a fan, the tail a 
rope. The poet concluded: "And so these men 
of Indostan / Disputed loud and long, / Each in 
his own opinion / Exceeding stiff and strong. / 
Though each was partly in the right, / They all 
were in the wrong!" 

How like the blind explorers of Indostan 
groups within the church can become. Take a 
local board or a national committee, for example. 
If each member is responsive only in terms of 
his or her own experiences or perceptions, no 
matter how real and valid they may be, the com- 
posite view may be distorted. How limited the 
program of the General Board, the direction of 
the denomination, the future of its institutions 
would be if they were determined by persons 
whose concepts of reality and meanings of faith 
issued solely out of their own understanding! 

Suppose in response to special interests Mes- 
senger were to become not one magazine but 
many. To appeal to charismatics, its pages were 
filled with testimony and praise. To appeal to 
activists, its columns were given altogether to 
issues and strategies. To appeal to resisters, the 
magazine spoke strictly of protest and counter life- 
styles. To appeal to revivalists, only articles that 
centered on the authority of the scripture ap- 



peared. To appeal to independent thinkers, avant 
garde probes became the total fare. 

Going even further. Messenger might cate- 
gorize its mailing list and prepare a variety of 
thematic sections or newsletters, each sent only 
to the select audience wanting it. Or if combined 
in a single publication, the content would be so 
clearly divided and labeled that readers could 
quickly turn to the sections or themes with which 
they identify, and just as handily discount those 
sections which bring no ready fulfillment. 

The question arises inevitably: Is this what 
the church of Jesus Christ is about? To solace 
each in his or her own comfortable niche, to put 
people at ease with limited notions of life, to 
widen the crisis of separation within the fellow- 
ship? 

If there is any reason for the existence of a 
denomination, a General Board, a Messenger 
magazine, it is to help persons affirm community 
and to overcome sin, that is, the state of separa- 
tion from too many realities. It is to help us 
put ourselves in the place of another — to enable 
the men of Indostan to shift about, so to speak, 
and sense what another feels. It is to share, listen, 
read, communicate, and relate, thus establishing 
the basis for closer understanding. It is to discern 
the vitalities of expressions and movements other 
than our own. It is to discover in our strivings 
for wholeness that we have much more to agree 
on than to disagree about. 

If the witness of Ephesians to Christ can be- 
come our own, the basis for authentic loving 
community is at hand. Christ has broken down 
every division, hostility, enmity, contempt, segre- 
gation, wall. In him the barriers between human- 
kind are gone; further, he has brought reconcilia- 
tion with God. 

We know that to confess Christ is to affirm 
the end to separation. The question is, can we 
practice it? — h.e.r. 



i 



32 MESSENGER March 1973 



"LIBERATE THE WORD" 

CHURCH OF THE BRETHREN ANNUAL CONFERENCE 



JUNE 26 JULY 1,1973 

to be held at 
Fresno,California 



An excellent opportunity to join family vacation 
pleasure with involvement in the corporate life of the 
church. Think Annual Conference! Think Fresno! 



BUSINESS The Ministry: Ordination and Family Life 
Noncooperation with the Draft 
Taxation and War 
Major Reports 

BIBLE STUDY Robert NefF, Patricia Kennedy Helman, 
A. J. Klassen, James Flora 

GENERAL SESSIONS Moderator Dean M. Miller and 
LeRoy Kennel, Glee Yoder, 
Bishop James Armstrong, Harold 
S. Moyer, Nigerian Celebration, 
Drama, Music 

INSIGHTS '73 More than 45 study and issue-oriented 
late evening sessions 

YOUTH ACTIVITIES - CHILDREN'S SESSIONS 




PROGRAM BOOKLET 



Please send . 



Booklet (available May 1) 



copies at $2.00 each of the 1973 Annual Conference 



(Zip) 

Amount Remitted $ 

(AM delegates sending their delegate authorization form and registration 
fee will automatically receive a program booklet, the cost of which is 
included in the fee.) 



VOLUNTEER HELPERS 

NOTE: Each year Conference depends on many volunteers to help w/ith 
tasks vital to its effective operation. YOU CAN HELP US. Please use this 
form to indicate your availability. 

t will be available to help with the tasks I have marked below (Mark them 
in order of your preference). I plan to arrive at Conference on June 

Tellers (Standing Committee 

and Conference business 
sessions) 



Registration (Type badges, 
collect fees, sort cards) 

Ushers (Business and gen- 
eral sessions) 

Child Care Service 

Count Offerings 

Messengers (Standing Com- 
mittee and Conference busi- 
ness sessions) 



Information Desk 
Ticket Sales 
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Please circle approximate age: 
16-22 22-30 30-40 

40-50 50h50 60-70 



Address 

Additional volunteers may indicate on another paper their interest in serving. 



CHILDREN'S ACTIVITIES 

For school age children, ages 6-11 years 

Please enroll my child (children) for the following days at Annual Con- 
ference: 



-Wednesday 



-Thursday 



-Friday 



-Saturday 



Name of Parent 



Home address 



Names of Children 



Grade Completed 



FEE: $1.75 per session per child. Hours: 8:30 a.m. to approximately 10 
minutes after the close of the forenoon Bible study session of the Confer- 
ence. Total fee is to be paid when child attends first session. Only children 
who have been preregistered will be accepted. Six-year-olds must have 
completed first grade. Deadline for preregistration is June 1, 1973. 

CUP AND MAIL TO: 

Annual Conference Manager, Church of the Brethren General Offices, 

1451 Dundee Ave., Elgin, III. 60120 



H m-m-in-in? 



Bet I know something you've done that you don't know! 




What? 



How's this for openers: You led 23 evangeHsni workshops in 16 districts. You helped 
initiate conferences in 6 districts on the use of arts in the church. You enabled 40 ministers 
to participate in a continuing education experience. You gave immediate and direct financial 
assistance to 48 congregations here in the US. You . . . 

Wait a minute. 

^u've got 

the i^vrong person. 



Not if you gave to the Brotherhood Fund. If you 

gave, you did all this and more through the 

programs and ministries of the Parish Ministries Commission. 



That surprises me! 

That's what the people in Matthew 25:37 said! 

Parish Ministries B SB 

Commission, m Witli you & for yon. 

CHURCH OF THE BRETHREN GENERAL BOARD / 1451 DUNDEE AVENUE / ELGIN, ILLINOIS 60120 





CHURCH OF THE BRETHREN 



APRIL 197 



^ 









w 



I>*. 






■^:^K^?^' 




^P 



lAMa 

meditation on 
the life of Jesus 
at the time of 

his death 



©©DIll^DTltt^ 



Dsl^l^SD^^ 



II Foolishness That Shames the Wise, In an interpretation of 
Palm Sunday and the Crucifixion, Kenneth L. Gibble affirms the 
statement of Paul, "God's power is made perfect in weakness" 

14 The Gifts of the Holy Spirit. The work of the Holy Spirit is 

varied and infinitely creative, writes Leland B. Emrick in dealing with 
the charismatic movement and use of individual gifts 

IQ El Greco — Crucifixion in Toledo, by Kenneth I. Morse, 
opens a special Easter section 

IQ I Am, a Meditation on the Life of Jesus at the Time of His 
Death, by Graydon F. Snyder, who offers poetry, song, and 
ancient literature to interpret Jesus as a giver of life 

21 Always There Is Hope, by T. Wayne Rieman, on the Christian's 
confidence that each has resources through the goodness of God 
for dealing with fear, death, and adversity 

Church School Teacher of the Air, Besides being one of 
Ashland, Ohio's most popular broadcasters, W. H. Miley is a 
professor, farmer, a man of humor and of prayer. By Erma Wright 

In Touch profiles Cameroon student Sammy Buo, mission enthusiast 
Elgin S. Meyer, and computer programmer Ken Crouse (2). . . . Outlook 
spotlights Nigerian visitors; General Board responses; Annual Conference 
theme; Ohio's Cost of Discipleship group; the Common Bible; Bethany's 
doctor of ministry program; and the late E. Stanley Jones (beginning 
on 4). . . . The Supreme Court ruling on abortion is examined in light of 
the 1972 Annual Conference statement (8). . . . Bert G. Richardson offers 
"A Lenten Meditation: On Having It Made" (13), . . . Turning Points re- 
ports on people (24). ... In Resources, Shirley J. Heckman introduces an 
"Experiment in Video Communication" (26). . . . Dieter Kreig, Art Gish, 
Bob Gross, and Charles Boyer contribute to Here I Stand (28). . . . 
"I Will Lift Up My Eyes," by Edward K. Ziegler, tells of the Church of the 
Sequoias (34). . . . An editorial pleads, ""Vietnam; Let it Begin" (36) 



EDITOR 

Howard E. Royer 

ASSISTANT EDITOR 

Linda K. Beher 

ASSOCIATE EDITOR 

Kenneth I. Morse 

PUBLISHER 

Galen B. Ogden 

VOL. 122, NO. 4 



CREDITS: 2 Juniata College (left): 3, 6 
Don Honick; 4 Otto Schanbacher: 5 Wilbur 
E. Brumbaugh: 7. 14 Religious News Sen- 
ice; 10. 11 "Christ Entering Jerusalem." by 
Fra Angelico, Three Lions photo; 13 "The 
Passion." by Georges Rouault. courtesy of 
The Art Institute of Chicago; 17 "Cruci- 
fixion With View of Toledo." by El Greco, 
courtesy of the Cincinnati Art Museum: 
23 drawing by Ken Stanley: 34 Edward K. 
Ziegler. Cover, center fold, see p. 19 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter Aug, 20, 1918, under Act of 
Congress of Oct, 17, 1917, Filing date, Oct, I, 

1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to Reli- 
gious News Service and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates; S5.00 per year for in- 
dividual subscriptions; S4.00 per year for 
Church Group Plan; S4,00 per year for gift 
subscriptions; $2,75 for school rate (9 months), 
life subscription. S75,00, If vou mo\e clip old 
address from Messenger and send with new 
address. Allow at least five weeks 
for address change. Messenger is 
wned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee A\e., Elgin, 
60120. Second-class postage 
paid at Elgin. Ill,, April 1973, Copyright 

1973, Church of the Brethren General Board, 



■ 



RIPE FOR THE HARVEST 

I deeply appreciated your February issue 
of Messenger. It gave me a great empathy 
for the Nigerian Christians of Lardin Gabas; 
their concerns, their problems, and their 
great potential. The soil was good, and it 
has borne much fruit. There are pastors 
who serve churches on five dollars a month, 
and even then rarely receive that! I marvel 
at their faith and dedication. Surely we 
should continue to work with these fellow 
Christians. Their dedication needs to be 
matched by ours. 

Alan Kieffaber wrote that there is concern 
among Nigerian leaders of the church that 
"their financial structure will collapse if 
overseas support is withdrawn too soon. 
Mamadu (a Nigerian leader) points to cases 
where individual stations or entire programs 
have disappeared under such circumstances." 
I believe our church leadership is right in 
understanding that the churches need to 
stand on their own feet more, and that Ni- 
gerian Christians need to work harder at 
stewardship. However, budget tightening by 
the World Ministries Commission may not 
be in the best interest of God's Kingdom at 
this time. 

Let us assume, as the article suggests, that 
the Nigerian Christians of Lardin Gabas are 
in a place where there is a wheatfield ripe 
for the harvest. The only problem is that 
the laborers are too few and there is too 
little with which to pay the laborers. What 
a shame if the grain were left to stand and 
rot in the open field! Should not we as 
fellow Christians support the work of the 
church in an area where the potential is so 
great? Christians should not be divided by 
national boundaries. Where God's spirit is 
at work, there we should be too. The Gos- 
pel of Jesus Christ still needs to be preached 
to all nations and to all peoples. 

As Christians, we should not give aid as 
a master to his servant. We should help 
fellow Christians as Christ did: as a servant. 
And I believe that many may now be asking, 
"How can I be of service to my Nigerian 
Brethren?" Many may be wondering, 
"What can I do?" 

What if a group of Brethren leaders sat 
down with the Nigerian church leaders and 
asked them. How can we help? What do 
you need most to carry the work of Jesus 
Christ forward? After dialogue and dis- 
cussion, the needs of the Nigerian church 
would then be laid before the Church of 
the Brethren membership. There just might 
be a great outpouring of the hearts of the 
Brethren. Lafiya points to this. Brethren 
have also shown their Christian dedication 
and concern for people in their work in 
flood ravaged Wilkes-Barre. They can do 
so again. 



pagjS ©ITDS 



It seems to me that Christians respond 
better to specific needs they are told about 
than to a budget. The giver gets a feeling 
he is touching the people he is helping. And 
thus people respond more deeply from their 
hearts. I would like to see the needs of the 
Nigerian Christians placed before the 
Church of the Brethren so that the Holy 
Spirit can guide us in our response. I can 
never guess what that response might be. 
But I have faith it would be in line with 
what God wants for us to do. 

Jeffrey H. Johnson 
Overbrook, Kan. 

GOD, COUNTRY AND CHURCH 

I read with pure disgust the article on 
"Serving God and Country" in the January 
Messenger by John Ebersole. 

To begin with, the author doesn't know 
Brethren doctrine or history concerning war 
and the military. He states that Brethren 
have not been against the military — only 
war. But our history will show that Brethren 
have often refused to wear the uniform even 
in medical work because it advertised the 
very thing they were against. The Brethren 
statement on war says we "cannot accept 
military service or support the military in 
any capacity.". . . Our church has never 
condoned the choosing of the military nor 
placed it equal to alternative service. 

. . . Every dictionary and every Christian 
church I know of teaches that a Christian 
is a follower of Christ. We can't picture 
Christ killing someone because his life and 
teaching were and still are just the opposite 
of military and war. So, it is readily ap- 
parent that we are not following Christ 
when we devote our lives to learning ever 
more and better ways of destroying, maim- 
ing, and killing. Christ just wouldn't sell 
out his life to become a puppeted profession- 
al killer. He said we could not serve two 
masters. . . . 

Our church is full of people who are 
Brethren in name only. They want to enjoy 
the love, concern, and fellowship we are 
famous for, yet sidestep peace, part of the 
total Brethren story which has unfolded 
from Christ's second greatest command- 
ment. . . . 

I would suggest . . . John Ebersole . . . 
get the facts about our teaching and history. 
The best place for him to start is with Breth- 
ren and Pacifism by Dale Brown. 

Rod Bricker 
Greeley, Colo. 

LOVE OR DELUSION 

At a church meeting the other day, some- 
one suggested that we shouldn't call the 
loafers on the church roll "inactive" but 
"nonparticipating" members. Perhaps this 



adds a bit of respectability to the person 
who wants in on the dividends but wants 
to be counted out of the responsibilities of 
the church. What would the apostles Peter 
and Paul say to such a proposition? I think 
all people should be treated with love and 
patience. But is it love to encourage a per- 
son in self-delusion? No one will be ulti- 
mately saved or lost by what the church 
records say about him. That is in the hands 
of God. He will save all who are worth 
saving, regardless of any human assessment, 
in or out of the church. 

Perhaps we are deluding ourselves and 
doing an unkindness to all whom we place 
on our lists of "second class" church mem- 
bers. 

Can one really be a "nonparticipating" 
member of the body of Christ? He might 
not be in church every Sunday, but if he 
belongs to Christ he will be living and work- 
ing and talking for his Master at every 
opportunity. 

Howard H. Keim 
Metamora, 111. 

NEITHER SIDE IS THE DEMON 

How I wish I could give the final word 
on the Farm Labor controversy. But I can 
only give my own experience in this in- 
tensive farm community in Northern Cali- 
fornia. I know many of the Mexican-Amer- 
ican workers, and other friends and business 
acquaintances are ranchers. 

The letters I read are strong — so strong 
that I think many are stating an emotional 
view without any regard for Christian love 
or charity. Neither side is the demon that 
some see. 

It seems that most voices of the "hard- 
pressed" farmer come from farm-oriented 
Brethren in rural areas. They have a right 
to feel oppressed. The family farmer is very 
definitely going out of business: He has been 
for 40 years. The possibility that a strong 
union may hurry this process even more is 
the cause for alarm. 

We hear from others who identify with 
farm labor. But I don't think we'll have 
many letters from actual workers. These I 
know can earn $3,500-$5,000 a year depend- 
ing on how much help the family can give. 
This requires that at least the husband be 
able to travel in a 100-400 mile area, be 
willing to compete with a planned inva- 
sion of illegal aliens, and tolerate a social 
status that is only a scale above "welfare 
cases." 

Cesar Chavez represents these people in 
theory. He is subject to attack because he 
is a figurehead for the threat of wage de- 
mands. I say figurehead because there is 

continued on 32 



Cooperation in the Christian commu- 
nity takes countless forms, some so 
common we rarely give note to them. 
A case in point is the interchange that 
goes on among church magazines. 

From time to time Messenger in- 
cludes and duly credits material se- 
lected from other periodicals. Less ob- 
vious to the reader are those instances 
in which Messenger articles are re- 
printed elsewhere. 

For example, following Messenger's 
Nigeria special in February, a repre- 
sentative of the Brethren Church (Ash- 
land) wrote that one Missionary Board 
staff person could hardly contain him- 
self in his eagerness to share several 
of the articles in that issue with read- 
ers of their own magazine, the Brethren 
Evangelist. Messenger granted per- 
mission, happily, for the Ashland Breth- 
ren and the Church of the Brethren 
touch base in Nigeria and other points 
as well (the story on page 22 being a 
further example). 

Messenger editorials in recent 
months have been reprinted by the Mis- 
souri Delta Ecumenical Ministry, the 
CCCO's Draft Counselor Newsletter, 
and the Mennonite Central Committee. 
Articles by Ronald E. Keener, Linda 
Beher, L. John Weaver, Loyal Jones, 
Vernard Eller, Richard A. Bollinger, 
and Cecil L. Haycock have appeared in 
such periodicals as The Wesleyan Ad- 
vocate, the Bible Advocate, Vital Chris- 
tianity, Draft Counselor Newsletter, 
Purpose, Menninger Perspective, Cov- 
enant Companion, The Mennonite, 
Gospel Herald, and Harvest Publica- 
tions. Excerpts of Messenger articles 
and art have found their way into 
curriculum, pamphlets, posters, and 
newspapers. 

Most widely circulated of all was 
Messenger's treatment of Tom Skin- 
ner's Annual Conference address, 
"Christ Is the Answer," syndicated by 
the Associated Church Press. 

Come April 30, a Messenger fea- 
ture, "Take It From Here," by Glee 
Yoder, will be published in expanded 
book form by Judson Press. 

Intent as the staff is to serve foremost 
Messenger's own readership, we re- 
joice in opportunities for journalistic 
give and take with the wider Christian 
community. — The Editors 



April 1973 messenger 1 




Sammy Buo: Diplomat in the making 



Sammy K. Buo someday may be a 
member of his country's parliament, 
represent his nation in the United 
Nations, or even be chosen president 
of his people. 

Sammy is a native of Cameroon, a 
small nation tucked in a corner of 
Africa adjacent to the Atlantic Ocean 
and its giant neighbor, Nigeria. 

The articulate youth, a Juniata 
College graduate, is one of 125 
Cameroon students in America, but 
unlike most of the others, he is not on 
a government-sponsored program. 

Upon arrival at Juniata, Sammy 
admits, the reception was somewhat 
"overwhelming." "I found it a little 
hard to adjust," he remembers. In 
Cameroon he went to a high school 
in a city of more than 50,000 people 
and coming to Huntingdon, Pa., with 
fewer than 10,000 people in a rural 
atmosphere, Sammy experienced 
a kind of reverse culture shock. 

He adjusted quickly, however, and 
with a major in political science, 
completed four years of requirements 
in three turns of the calendar. 

Sammy's main interest lies in the 
areas of international politics and 
diplomacy. Upon return home he 
would like to run for the national 
assembly, perhaps in 1975, and from 
there move into foreign aflfairs. 



As editor of the "Journal of 
Cameroon Affairs" published by the 
Cameroon Students Association of 
Arts and Sciences, Sammy already 
gained notice of Cameroon govern- 
ment officials. The Minister of In- 
formation has expressed interest in 
employing him in a public relations 
capacity; other overtures have come 
through a United Nations agency, 
Cameroon's neighbor, Chad, and a 
New York travel firm. 

Sammy would first like to study 
law and diplomacy. Whatever course 
he takes, certain long-term emphases 
are clear. He is intent upon advanc- 
ing the root culture of his people. He 
is interested in the unity of Africa, 
though he is concerned that the 
movement now is so primarily a 
movement for the elite. And with 
such diversity of language and culture 
and the prior concern of the masses 
to better their existence, he sees unity 
at present as virtually inconceivable. 

Sammy is convinced that his stay 
in the United States has broadened 
his view of African affairs. "I would 
never have gotten much had I not 
come here," he said. "And, I'm also 
convinced that I learned more out of 
the classroom than in." — Terry K. 
Engdahl 





wtm 



Elgin S. Moyer: At 83 a 

Ask older persons in the church to 
list the names they associate with 
foreign missions and there's a good 
possibility that many of them will 
include Elgin S. Moyer. Yet the fact 
is that this veteran "missionary" 
spent only two years overseas. 

But Elgin S. Moyer, now in his 
eighty-third year and living in Se- 
bring, Florida, can claim an associa- 
tion with the mission cause about as 
extensive as that of a career mission- 
ary. His contribution has been of- 
fered in two ways: as a writer and 
teacher in the field of missions, and as 
one who regularly worked with the 
Chinese community in Chicago. 

Regarding this latter ministry, 
Elgin estimates that together he and 
his second wife (the former Naomi 
Holderread) spent 95 years in a 
teaching and pastoral ministry with 
the Chinese church that met for many 
years at First Church, Chicago, and 
which is now known as the Chinese 
Fellowship in Oak Park. 

Though he has always been a mis- 
sionary at heart, Elgin Moyer is 
known professionally as a writer, 
teacher, and librarian. His books 
include "Brethren Abroad," pro- 
duced in the 1920s; a doctoral disser- 
tation (Ph.D., Yale University) pub- 
lished under the title "Missions in the 
Church of the Brethren"; and a 
biography of Moy Gwong, Brethren 
leader in South China, published 
shortly after the Chinese pastor's 
death in 1950. 

Elgin Moyer's life has been inter- 
twined with two significant institu- 



2 MESSENGER April 1973 



votion to missions 

tions in Chicago. From 1918 until 
1938 he served at Bethany Theologi- 
cal Seminary, and then for another 
twenty-seven years he was a member 
of the faculty of Moody Bible Instit- 
tute where he served as librarian and 
also as a teacher of church history. 
Always an inquiring scholar, he de- 
veloped his own textbook, "Great 
Leaders of the Christian Church," 
and a comprehensive reference book, 
"Who's Who in Church History," a 
compilation of 1700 short biog- 
raphies. Currently Dr. Moyer is help- 
ing in the preparation of a history of 
Brethren churches in Florida. 

Talking to Elgin Moyer today, you 
soon recognize that he follows with 
keen interest the changing attitudes 
toward overseas missions. Not one to 
be unduly critical, he expresses some 
disappointment that the church today, 
as he views it, "has fallen down in a 
measure in continuing to promote the 
cause of missions." He says, "We 
talk about mission rather than 
missions." 

Grateful though he is for the ex- 
cellent work Brethren and other mis- 
sionaries have done in education, ag- 
riculture and health services, Elgin 
Moyer insists that "the main thing 
of our religion" is above all to preach 
the gospel. 



^1^^^^^ 




1 

am 





Ken Crouse: Computer programmer 



"Some people have feelings of dis- 
trust and anxiety because they don't 
understand what the computer is here 
for. A common misconception is that 
it's here to 'take over' — to deter- 
mine what's going to happen. But 
it's really just a tool." 

Ken Grouse's slow-paced Iowa 
drawl is a good foil for the rapidity of 
"the tool" — an IBM System 3 
Model 10 computer — he programs 
for the Church of the Brethren Gen- 
eral Offices at Elgin, 111. 

Words like input/output, sym- 
bols like SAR HI and proc chk, and 
the readily recognizable look of a 
computer printout dominate the 
workaday scene for the 25-year-old 
BVSer who came in 1971 to the 
General Offices to complete his al- 
ternative service assignment. Since 
his release from BVS in March Ken 
remains in the post he prepared for 
during his five years at Iowa State 
University where he studied computer 
science, mathematics, and electrical 
engineering. 

Ken's assignment as programmer 
involves writing intructions for the 
computer. For each job it performs, 
"everything has to be spelled out in 
very exact detail," he explained, 
because "the computer doesn't take 
anything for granted." Unlike an 
office worker, it can't think on its 
own. 

But with detailed instructions, the 
computer can do jobs whose tedium 
and repetitiveness would tax the most 
conscientious human worker, releas- 
ing her or him for creative work. 



Some of the jobs the General 
Offices computer can perform are 
providing Messenger and Agenda 
mailing lists, acknowledging customer 
orders, billing, and sales analyses. 

By nature a deliberate thinker. Ken 
takes his time when he prepares a 
new program for the computer. A 
typical set of instructions might 
include as many as 200 separate no- 
tations, written in "people-like lan- 
guage and then translated on the 
computer into a language that is 
direcdy readable by the computer." 
Ken laughs, "A common aspect of 
the thinking I do in programming 
and the thinking I do in solving other 
problems is that it takes me a long 
time to do it!" 

Ken presses a green button marked 
"START." System 3 Model 10 re- 
sponds rhythmically, tack-tack-tack. 
Punched cards flow rapidly, one with 
each "tack." The printout begins, 
a full line at a time. In a few minutes 
20 pages of order acknowledgements 
are ready to go to shipping. A 
machine-like process — but very 
dependent on a person like program- 
mer Ken Crouse. 



April 1973 MESSENGER 3 



Lardin Gabas delegation 
to visit in 80 parishes 

During April, May and June, 80 Church 
of the Brethren congregations will host 
leaders from the Eastern District (Lardin 
Gabas) Church of Christ in the Sudan. 
The fraternal visits are a key part of 
the 50th anniversary celebration of 
Brethren mission work in Nigeria. 

The four Lardin Gabas representatives 
coming from Nigeria are Jabani Mam- 
bula, principal of Waka Teachers Col- 
lege; Nvwa Balami, teacher of Bible at 
Waka; Mamadu Mshelbila, chairman of 
Lardin Gabas Church and principal of 
Kulp Bible School; and John Guli, Bible 
translator working on the Higi New 
Testament. They will be joined in June 
by John Jasini Waba, a Lardin Gabas 
student at the University of Missouri who 
plans to return to Nigeria to work in the 
rural development program of the 
church. 

In addition to contacts with the par- 
ishes of the Church of the Brethren, the 
visiting leaders will be hosted also by 
eight congregations of the Brethren 
Church (Ashland) in six states and by 
the Basel Mission in Switzerland. Both 
groups participate with the Church of the 
Brethren in providing funds and person- 
nel for Lardin Gabas work in Nigeria's 
North-East State. 

Under plans coordinated by Donald L. 
Stern, former Nigeria missionary now 
engaged in stewardship enlistment for 
the General Board, the visitors will meet 
in teams with churches in 18 districts, in 
an itinerary that moves from the East 
Coast to the West Coast. Three of the 
churchmen — Jabani Mambula, Nvwa 
Balami, and John Jasini Waba — will 

Fraternal visitors Nvwa Balami, Mamadu Mshelbila, John Guli, Jabani Mambula 



participate in Annual Conference at 
Fresno, Calif. 

Mr. Stern explained that district of- 
fices are assisting with arrangements and 
interpretation and host congregations are 
contributing to the overall travel costs 
for the deputation. 

Three of the visiting churchmen ■ — • 
Nvwa Balami, Mamadu Mshelbila, and 
John Guli — were subjects of an article 
by Alan Kieflfaber in the February 1973 
Messenger. 

A fourth, Jabani Mambula, was 
named principal of Waka Teachers Col- 
lege last September. An ordained Lardin 
Gabas minister, he lists as hobbies 
volleyball, music (he has composed 30 
religious songs), and visiting with people. 
He and his wife have five children. 

As part of the two-way anniversary 
exchange. Dean M. Miller, Annual Con- 
ference moderator, and S. Loren Bow- 
man, Joel K. Thompson, and Robert 
Greiner of the administrative staff of the 
General Board were scheduled to rep- 
resent the Church of the Brethren at the 
Founders' Day observance, March 17-18 
at Garkida, and in visits with various 
congregations and ministries under the 
Lardin Gabas Church. 

Four outreach ventures: 
A widening response 

A cluster of developments reported in 
recent weeks signals something of the 
wide scope of the Church of the Brethren 
General Board involvements overseas. 
The target of response in these instances 
is Vietnam, Israel, Mexico, and Romania. 

In Vietnam, a check for $5,000 from 
the Church of the Brethren was sent to 
help rebuild the Bach Mai Hospital 




4 MESSENGER April 1973 



destroyed by US B-52s in December. 
Regarded by the North Vietnamese as 
their best general hospital, the 950-bed 
institution also served as a medical school 
for 800 students. The $5,000 gift 
towards the rebuilding of Bach Mai or, 
in lieu of that, for other medical minis- 
tries in North Vietnam, was dispatched 
through the World Council of Churches 
from the Emergency Disaster Fund. 

In Israel, Church of the Brethren 
funds ($2,500) and facilities and staff of 
UNRWA were combined to provide a 
two-week winter camp for 60 boys from 
a Gaza refugee camp. Held in January 
in Jericho near the Dead Sea, the camp 
centered on recreational activities and 
agricultural training. Paul B. Johnson, a 
Quaker Service representative from 
Cyprus who visited the program in 
operation, termed the enterprise "unique 
and extraordinary." 

In Mexico, Puebla Project, a program 
which received $3,000 in support from 
the Church of the Brethren last year, is 
moving ahead in the production of a 
highly nutritious strain of maize, 
Opaque-2. In test feedings of the grain 
reported from Colombia, special success 
has been achieved in the treatment of 
children afflicted by kwashiorkor, a 
disease caused by protein malnutrition. 
To research and distribute the maize 
further, teams of technicians from the 
USA, Mexico, and Zaire are being 
recruited by International Voluntary 
Services for a five-year period. 

In Romania, the type of agricultural 
exchange which the Church of the Breth- 
ren has had with Poland and other 
eastern European countries is expected to 
be launched by fall. A "memorandum 
of understanding," drawn up by World 
Ministries stafl: member H. Lamar Gibble 
two years ago, was returned by Ro- 
manian officials in December and signed 
in Chicago. The agreement calls for 
placement of Romanian agricultural 
specialists in universities or agribusiness 
in the USA and assignment of Church of 
the Brethren volunteers to teach English 
or engage in graduate work or other 
programs in Romania. 

Currently overseas programs of the 
Church of the Brethren, coordinated by 
the World Ministries Commission of the 
General Board, encompass 103 workers 
in 22 countries. 



A lesson on civil God 
versus biblical God 

The setting was the prestigious National 
Prayer Breakfast, an event sponsored by 
the Senate Prayer Group. The partici- 
pants included President Nixon and 
many other top leaders of government. 
The sermon, at least the one by Oregon's 
Senator Mark Hatfield, was a blunt 
warning: 

"Events such as this prayer breakfast 
contain the real danger of misplaced 
allegiance if not outright idolatry to the 
extent that they fail to distinguish be- 
tween the god of civil religions and the 
God who reveals himself in the holy 
Scriptures and in Jesus Christ." 

Known by his colleagues as an out- 
spoken evangelical Christian, the senator 
said, "If we as leaders appeal to the god 
of civil religion, then our faith is in a 
small and exclusive deity, a loyal spiritual 
Adviser to power and prestige, a De- 
fender of only the American nation, the 
Object of a national folk religion devoid 
of moral content. 

"But if we pray to the biblical God of 
justice and righteousness, we fall under 
God's judgment for calling upon his 
name, but failing to obey his commands," 
he said. 

"God in the Bible states that accept- 
able worship and obedience are expressed 
by specific acts of love and justice," he 
continued, citing Isaiah's examples of 
setting free those who are crushed by 
injustice, sharing food with the hungry, 
taking the homeless into one's home, and 
clothing the poor. 

"We sit here today as the wealthy and 
the powerful," Mr. Hatfield, a Baptist, 
said. "But let us not forget that those 
who truly follow Christ will more often 
find themselves not with comfortable 
majorities, but with miserable minorities. 

"Today, our prayers must begin with 
repentance. Individually we must seek 
forgiveness for the exile of love from our 
hearts and corporately as a people we 
must turn in repentance from the sin that 
has scarred our national soul." 

What is needed, said the 50-year-old 
lawmaker, is a " 'confessing church' — a 
body of people who confess Jesus as 
Lord and are prepared to live by their 
confession. 




"Declare the Word — then get out of the way!" 

Liberate the Word is the theme which will guide the deliberations of the 187th 
Annual Conference June 26 — July 1 at Fresno, Calif. 

"To liberate the Word is so to form and shape our expressions that other 
persons will be confronted by that Word which gives substance to all other words," 
explained Moderator Dean M. Miller in an interpretative statement to appear in 
the program booklet. 

"There is power inherent in the Word just as there is power inherent in the 
seed to produce the harvest," Moderator Miller declared. "Those who plant the 
seed liberate the Word; they endeavor to provide the conditions where power will 
be released. 

"Our task," proclaimed the York Center, III., pastor, "is to tell the story, share 
our faith, report on what we see to be signs of God's saving acts in our world. 
Declare the Word and then get out of the way!" 

A visual interpretation of the theme, by Wilbur E. Brumbaugh, depicts the 
Greek symbol for logos, or word, set free as a bird in flight. 



"We need those who seek to honor the 
claim of discipleship — those who live in 
active obedience to the call: 'Do not be 
conformed to this world but be trans- 
formed by the renewing of your minds' 
(Romans 12:2). We must continually be 
transformed by Jesus Christ and take 
his commands seriously," Mr. Hatfield 
said. 

"Let us be Christ's messengers of 
reconciliation and peace. Then we can 
soothe the wounds of war and renew the 
face of the earth and all mankind." 

Group in Ohio weighs 
cost of discipleship 

In seeking to deal responsibly with the 
claims of the Christian faith, some Breth- 
ren in the Southern Ohio District have 
formed a group called "Cost of Disciple- 
ship." 

Begun more than a year ago, the effort 
has included investigation of war-tax 
resistance, assessment of personal life- 
styles, and the creation and promotion of 



educational materials about discipleship. 

In personal responses, some members 
of the group have withheld the percent- 
age of the income tax which goes for war 
purposes. Others have refused to pay the 
federal excise tax on the telephone and 
sent a like amount of money as a "sec- 
ond-mile" gift to an Alternative Fund. 
Some are fasting and sending the money 
saved to help rebuild Vietnam's Bach 
Mai Hospital. 

A member of the group, Velma Shear- 
er, Englewood, Ohio, reports the Alter- 
native Fund has provided $170 in support 
of an Amerasian child and $82 for 
medical aid to Indochina. 

The group's current effort is to con- 
duct a peace studies course and institute 
with specialist leadership for as many 
youth and adults in the district as 
possible. 

"But probably our most significant 
effect as a group," Ms. Shearer stated, 
"is the new awareness, the enrichment, 
the strengthening that working to- 
gether has meant for all who have 
participated." 



April 1973 MESSENGER 5 



A new turn: Strolling 
in the cemetery 

The concept of a cemetery as a place for- 
bidden to the living is coming in for 
change in some of the heavier populated 
sections of the country. 

As reported by Andrew H. Malcolm in 
The New York Times, developments in 
several cities reveal that a number of 
cemeteries have begun opening up their 
acreage "to cyclists, picknickers, joggers, 
baseball teams, fishermen, nature en- 
thusiasts, and others anxious to flee, if 
only briefly, the neighboring noise and 
bustle of urban life." 

A prime factor is that in some urban 
communities cemeteries remain the last 
green space left. But experience is bear- 
ing out also that by giving the public 
easy access to facilities reduces vandal- 
ism, contributes to a park-like atmos- 
phere, and enhances community 
relations. 

On the latter point, for example, bi- 
cycling has been found to be harmless to 
cemeteries and safer than on public 
streets. Similarly for hiking and jogging. 
In some instances skating on ponds, 
playing football and baseball in vacant 
sections, and picknicking on the grounds 
have been encouraged. 



The turn to recreational pursuits in 
cemeteries has not found acceptance ev- 
erywhere, to be sure, the Times article 
acknowledged. A proposal for such a 
move was termed by one Brooklyn 
official as "downright ghoulish." A San 
Francisco cemetery manager responded, 
"This is a memorial park, not an amuse- 
ment park. Would you want to find 
somebody with lunch spread out on your 
mother's grave?" 

A strong argument for the change, 
according to John Philbin who directs 
37 Roman Catholic cemeteries totaling 
5,000 acres in the Chicago area, is the 
positive image that comes in associating 
pleasure and enjoyment with visits to 
cemeteries. 

"That's far better," he commented, 
"than a cemetery being, literally, the last 
place you'd ever go." 

Bethany Seminary: A degree 
for a "minister to ministers" 

Bethany Theological Seminary, the only 
graduate school of the Church of the 
Brethren, is considering applicants to its 
new Doctor of Ministry (D.Min.) degree 
program, developed when a significant 
number of alumni indicated interest in 
participating. 



RSV Common Bible to be issued in April 

For the first time since the Reformation, a complete 
Bible acceptable to Protestants, Roman Catholics and 
Orthodox is to be published. In the USA the publication 
date is April 2, aimed at enabling the new edition to be 
widely introduced in Easter observances. 

The translation, the Revised Standard Version, is 
copyrighted by the National Council of Churches. The 
US edition will bear the words "An Ecumenical Edition" 
on the title page, and "Common Bible" on the cover. 
Contained in the Bible will be the second Edition of 
the RSV New Testament; the books known to Protes- 
tants as the Apocrypha and to Roman Catholics as 
Deuterocanonical; other Apocrypha; and the RSV Old 
Testament. With the exception of one psalm and two 
other short sections from the Greek Bible, the new edition brings together all the litera- 
ture considered Scripture by Protestants, Catholics, and Orthodox. 

Issued 21 years after the first Revised Standard Version Bible, the RSV Common 
Bible represents the continuing efforts of an ongoing group of distinguished Bible schol- 
ars, presently chaired by Herbert G. May of Oberlin College. The continuing RSV 
Committee is both ecumenical and international in composition. 




An in-service or in-ministry style 
characterizes the new program. The 
D.Min. candidate must have spent at 
least three years in ministry before eli- 
gibility, and fulfilling requirements for 
the degree will occur as the student 
participates in ongoing professional life. 

Placing the accent on a person who is 
equipped to help others fulfill their 
unique ministry, the degree program will 
nurture a student's capabilities to be- 
come a "minister to ministers," a "teach- 
er of teachers," an "enabler." At the 
same time, the program aims to help 
persons develop capacities for profiting 
from supervision and criticism. 

Presently enrollment in the Doctor of 
Ministry program is anticipated at 9-12 
persons each year, with total faculty 
engaging in both instruction and super- 
vision. Tuition during a three-year period 
will stay around $1,800. 

The D.Min. program augments Beth- 
any's ongoing efforts to provide "mean- 
ingful experiences in continuing educa- 
tion for her alumni and others engaged 
in the full-time ministries of the church," 
explains a statement to Bethany's two 
accrediting agencies. Already the sem- 
inary ofl'ers advanced pastoral seminars 
for about 60 parish ministers each year 
and a type of clinical pastoral education 
for resident seminarians. 

Bethany's "faculty and administration 
. . . have engaged in extensive research 
to determine the number of our alumni 
who would respond favorably to the new 
program," the statement reads. Of 357 
respondents to a questionnaire 93 indi- 
cated interest in a D.Min. program. 

Some skeptics among alumni fear the 
program may overeducate pastors with- 
out realistic opportunities for placement, 
or tax Bethany's financial resources. 

Dean Warren F. Groff admits that the 
Church of the Brethren "undoubtedly 
needs to find ways 'to do more with less' 
throughout the whole range of denomi- 
national programs. . . . But it is equally 
important," he continues, "to decide just 
where the seminary can best contribute 
to total denominational investments in 
the education for ministry — both lay 
and professional." 

The Doctor of Ministry program, at 
least for professional parish ministers, 
may be one answer to that kind of 
contribution. 



6 MESSENGER April 1973 




E. Stanley Jones: Prophet, 
evangelist, ecumenist 

E. Stanley Jones, one of the 20th cen- 
tury's most famed evangelists, mission- 
aries, and Christian writers, died in 
India at age 89. He was at work on his 
29th book at the time of his death on 
Jan. 25. 

Along with preaching the Christian 
gospel. Dr. Jones made serious efforts to 
understand the spirituality of other reli- 
gions. He developed and spread the con- 
cept of "Christian ashrams," an approach 

to prayer and medi- 

Br ^L tation that reflects 

wf yf Eastern themes. 

• llTi'SV- r-s.\t ^'^ work in India, 

begun in 1907, led 
Dr. Jones to a pas- 
sionate enthusiasm 
for Christian unity. 
He labored hard to 
bring the denomi- 
nations of America 
together through the 
principle of federal union. His plan for 
a single "Church of Jesus Christ in 
America," with various branches of self- 
government, failed to win wide support 
when introduced in 1935. 

Dr. Jones had the distinction of being 
one of a few United Methodist clergymen 
to be elected to the episcopacy and refuse 
the honor, in 1928. 

He was recognized by many as prophet 
as well as preacher. In 1944, he de- 
scribed in one of his most widely read 
books, "The Christ of the American 
Road," some of the social, political, and 
religious problems which the nation only 
came to admit in the 1960s. 

He warned that American influence in 
the world would be determined only by 
the nation's ability to set its own house 
in order. He decried the dualism between 
genuine commitment to liberty and wide- 
spread discrimination. 

His last book, "The Unshakeable 
Kingdom and the Unchanging Per- 
son," was published in 1972. A re- 
view of the work by Ellis G. Guthrie 
appeared in Messenger last December. 

The body was cremated in India and 
the ashes returned for burial in his native 
Maryland, in Baltimore's Mount Olivet 
Cemetery. 



k 



cLa[nidl(g[rDD[rDS^ 



YOUTH ON THE MOVE 



From Amsterdam to Brussels a people 



to people learning seminar will engage youth in a European 
adventure June 30 — July 28. Sponsored by the Illinois- 
Wisconsin Church of the Brethren Youth Cabinet in coopera- 
tion with North Central College, Naperville, 111., the 
tour is open to all Church of the Brethren young people. 
Cost is $925 from Chicago. Interested? Write Ralph G. 
McFadden, consultant for youth ministries, 1451 Dundee 
Ave., Elgin, 111., 60120. Or call: 312-742-5100. 



PEOPLE YOU KNOW . . . General Board race consultant Tom 
class on racism and the church in 

In addition to 

consult- 



Grahan is teaching 

America at Bethany Theological Seminary. 

his work in districts and local churches, Tom is 

ant to the board of Project Understanding, an innovative 

community race program in DuPage County, Illinois. 

Idahoan Dorr is Blough , Nampa, chairs the Idaho Com- 
mission for Human Rights this year. Ms. Blough' s assess- 
ment of the commission's work appeared in the Oct. 1 issue 
of Messenger. 

Michigan District conference officers for 1973 are all 
women: Janet St roup , Brethren, moderator; Grace Showal ter , 
Onekama, moderator-elect; and Grace Voorheis , Flint, clerk. 

Two Juniata College juniors are participating in in- 
ternships with the Reptiblican National Committee and Com- 
mon Catise : H_. Christopher Peterson , Mifflin, Pa., and 
Bruce L. Moyer , Pottstown, Pa. ... Manchester College's 
Marcia Sowles won an honorable mention in extempore speak- 
ing from the Intercollegiate Peace Speech Association, in 
its 65th year. The Church of the Brethren General Board 
contributes $100 a year to the association. . . . Also at 
Mcuichester, Dr_. Paul Keller in February published his first 
book, a volume co- authored with Charles Brown, Western 
Michigan University. Monologue to Dialogue: An Explora- 
tion of Interpersonal Communication is the title. Dr. Kel- 
ler is chairperson of the college's speech/communication/ 
drama department. 



"HOME, HOME ON THE RANGE" 



A new name suggests new 



and enlarged services for the Neffsville Brethren Home, 
now The Brethren Village . The Brethren home is no longer a 
single home — it houses residents in many buildings, and 
construction of more is in planning stages. ... Brethren 
Village administrator R. B. Ebling, who for eight years 
served on the Neffsville staff, resigned in December. 

Dedicated at Fahrney-Keedy Home in Maryland is a new 
chapel, furbished by the Ladies' Auxiliary Chapel Building 
Committee . 

Brethren Hillcrest Hom.es , La Verne, Calif. , was one 
of 40 business and industrial firms to be recognized last 
fall by the Los Angeles Beautiful Committee for contribut- 
ing to t±ie community through attractive building and land- 
scaping. 

Persons 60 and older may enroll in McPherson College 
classes for a fee of $10 per course. The offering is part 
of the Kansas school's pledge to community service. 

April 1973 MESSENGER 7 



[Lapd]g]i^s 



ipmmmW [r©p©[rlt 



GENERAL BOARD : GOALS AND PRIORITIES . . . Major attention 
to goal setting took first place on the agenda of General 
Board and commission sessions in February. Board members 
sought to digest significant data they had already obtained 
from the Brotherhood: the conclusions of Board and staff 
work groups , including goal statements and priority list- 
ings ; the findings of fifteen area listening conferences; 
and the summary of questionnaires returned by 1900 persons 
in a representative sampling of congregations. Tentative 
statements were reviewed, looking toward program priorities 
and budget allocations for the 1974-75 biennium. 

In another action the Board considered several ap- 
proaches for financing Bethany Theological Seminary. A pro- 
posal was adopted for presentation to the Seminary Board to 
formalize joint staff planning at once and to look toward 
an integrated fund raising staff as early as feasible but 
no later than 1978, the date of Bethany's debt retirement. 

Also issuing from the Feb. 21-24 sessions were the 
following actions by commissions : 

GENERAL SERVICES . . . Enthusiastic support of the La- 
fiya medical ministries program in Nigeria was noted in 
reports of $250,000 in cash and $94,000 in pledges toward 
the special gifts goal. Additional monies will be sought 
through 1975 from within the Brotherhood Fund. A look at 
the future of printing operations resulted in a decision 
to purchase equipment needed to introduce the phototype- 
setting (cold type) process. 

PARISH MINISTRIES . . . Commission members will function 
in June as a selection committee in choosing new hymns and 
songs to be included in a hymnal supplement to be released 
later in the year. Loans and grants were approved to as- 
sist congregational development efforts at Copper Hill, 
Va. , and Live Oak, Calif. The Commission agreed to make a 
loan to assure the underwriting of a professional recording 
of a musical work, St. Judas Passion, by Steve Engle. 



WORLD MINISTRIES 



The recent devaluation of the 



dollar confronted the World Ministries Commission with the 
need to adjust overseas budgets, perhaps by as much as 
$50,000. The Commission agreed to honor existing contracts 
with overseas agencies. Other issues under study by com- 
mission staff include alternatives to war taxes and a 
statement on welfare refoim. Towards reconstruction and 
reconciliation in Vietnam and Indochina, the Executive Com- 
mittee approved up to $50,000 from the Emergency Disaster 
Fund. Fionds and personnel will be channeled through those 
agencies which "best reflect the priorities and concerns 
of the Brethren." $5,000 was sent earlier to help rebuild 
Bach Mai Hospital. 



PENSION BOARD 



. . Annual Conference will be requested 
recommendation from the Pension Board 



to act in June on 

which would amend the Plan to provide for the selection of 

an age annuity any time after a member reaches age sixty. 



High Court 



Few issues are more sensitive than one 
dealt with by the US Supreme Court in a 
January ruling. By the same token, few 
issues call a society to search more 
probingly at its fundamental values. 

After two years of deliberation, the 
Supreme Court ruled that the right of 
privacy extends to a woman's decision 
whether or not to terminate pregnancy. 
The Court did not interpret the right to 
be absolute; it did rule that the state 
cannot, interfere with a decision for 
abortion in the first three months of 
pregnancy; that the state may regulate 
medical aspects during the second three 
months; and that the state may choose to 
prohibit abortions after the sixth month, 
when the fetus has the potential for 
survival on its own if prematurely 
delivered. 

The 7-2 ruling refused to give the 
status of "person" to the unborn fetus. 
As to the precise instant at which life 
begins, the supporting justices stated they 
"need not resolve" this "difficult ques- 
tion." "When those trained in the respec- 
tive disciplines of medicine, philosophy, 
and theology are unable to arrive at any 
concensus, the judiciary, at this point 
in the development of man's knowledge, 
is not in a position to speculate as to 
the answer." 

One early implication of the Supreme 
Court's decision is that restrictive laws 
on abortion need to be updated in 46 
states, if the states wish to rule on the 
matter. Another outgrowth is an intense 
reaction to the legal and moral merits of 
the high court's decision, suggesting even 
attempted revision of the US Constitu- 
ution. 

Quite representative of the vehement 
opposition expressed were the views of 
Cardinal John Krol of Philadelphia who 
termed the decision a "monstrous injus- 
tice" to the unborn and "bad logic and 
bad law." 

Even less impassioned observers fore- 
cast far-reaching impact upon population 
growth, family life, the role of women in 
society, and the health and welfare of 
women and children. 

Asked by Messenger to share a Breth- 



8 MESSENGER April 1973 



uling: Travesty or triumph? 



ren perspective, Annual Conference 
Moderator Dean M. Miller alluded to the 
policy statement on abortion adopted by 
Annual Conference delegates in 1972. 
In that pronouncement Brethren oppose 
abortion "because it destroys fetal life," 
he quoted, yet grant that abortion is 
acceptable "only where all other possible 
alternatives will lead to greater destruc- 
tion of human life and spirit." By con- 
trast, the Court ruling is more permis- 
sive, he said, sanctioning the decision for 
abortion in the first three months without 
qualification. 

He also interpreted the Brethren state- 
ment as tying conception to fetal life (dis- 
tinct from human life), but going on to 
suggest that bodily signs of personhood 
"are distributed throughout fetal devel- 
opment." "The Court's decision," he 
continued, "would seem to tie the be- 
ginning of human life to the viability 
of the fetus to survive on its own. One 
might assume that the Court believes the 
rights of the fetus are to be considered 
only in the second and third trimesters." 



ZV concern referred to in the Annual 
Conference paper is the injustice of strict 
abortion laws being enforced only against 
those who cannot afford to do anything 
but comply, the York Center, 111., pastor 
added. In this regard, he felt the Su- 
preme Court ruling should bring greater 
justice by removing the legal restrictions 
against women of limited resources. 

"The Court's decision opens the pos- 
sibility for more effective counseling free 
of legal pressure," the moderator ob- 
served. "We would hope a woman faced 
with such a question would talk with a 
minister, rabbi, or priest, and others in 
her faith community, and look at the cre- 
ative possibilities and the consequences 
of all options open to her. 

"The Church of the Brethren encour- 
ages its members to support laws which 
'embody protection of human life, pro- 
tection of the freedom of moral choice, 
and the availability of good medical 
care,' " the moderator said. "The Court's 
decision clearly moves us forward toward 



the latter two principles, and we will still 
debate how the first principle can best 
be achieved when the quality of life for 
the pregnant woman is weighed in the 
balance with the sacredness of a fetus 
in the first trimester." 

Lauree Hersch Meyer, Cincinnati, 
Ohio, who chaired the Armual Confer- 
ence abortion study committee, observed 
the court decision helps in distinguish- 
ing between civic and religious morality. 
The former, she explained, is defined by 
the legal statutes of a nation or tribe, 
outlining what action is considered 
threatening to or constructive of the com- 
mon good. "The court has now said 
abortion prior to three months consti- 
tutes no threat to the viability of the 
American nation," she interpreted. 

"The court failed to say — and has no 
authority to say — what religious mean- 
ing such a moral attitude has," Ms. 
Meyer continued. "Religious morality 
does not inquire primarily whether action 
contributes to national strength; rather, 
it seeks what action appropriately clarifies 
and illustrates the relationship the reli- 
gious community and faithful persons 
have to God." 

Herself a specialist in Christan ethics, 
Ms. Meyer said that the 1972 Conference 
statement recognizes that "our confes- 
sion of faith leads us to consider every 
conceived life valuable. We also con- 
fessed that others' moral responsibility 
may lead them to differing decisions due 
to conflicting values and overwhelming 
interpersonal pressures. Finally we con- 
fessed our too little love and compassion 
toward those whose actions we regret. 

"It remains for us — indeed for all 
Americans — to interrelate civic and re- 
ligious morality," Ms. Meyer added. 
"The religious meaning of abortion is 
unchanged by the court's legal action; the 
civic implication has radically shifted 
so that we, by implication, declare that 
the nurture of conceived life for the first 
trimester is entrusted to interpersonal 
relations of love and supportive anticipa- 
tion among persons, families, faith com- 
munities, and God." 

Another member of the committee that 



drafted the 1972 policy statement, 
Donald E. Miller, Oak Brook, 111., ex- 
pressed the conviction that many Brethren 
will counsel against abortion in spite of 
the Supreme Court ruling. "Just as many 
Brethren have not been willing to par- 
ticipate in military activities because of 
the sacredness of human life, for the same 
reason they cannot support the destruc- 
tion of fetal life," the Bethany Seminary 
professor said. 

"However, Brethren are unwilling to 
let the life of the unborn be the only 
consideraiton," Dr. Miller added. "We 
recognize that society often creates the 
condition that makes children un- 
wanted. 

"We are unwilling to condemn those 
who believe that abortion is the least 
destructive alternative available to them. 
Just as we would not legally require ev- 
eryone to be a conscientious objector, so 
we would not require everyone to refrain 
from abortion. We believe that voluntary 
consent is the soul of morality. 

"Many Brethren will support a Su- 
preme Court decision that guarantees 
increasing medical care and legal pro- 
tection for the life of a growing fetus, 
while allowing limited freedom of choice 
for parents to make their own decisions 
and doctors to exercise their own pro- 
fessional judgment." 



i_/lsewhere in Protestantism, ample 
advocates were to be found on both 
sides of the mounting debate. Some 
critics, charging the Supreme Court with 
issuing "judicial legislation" in its three- 
phase formula, questioned how the seven 
justices could reach a decision on early 
abortion and still hold they were not 
ruling on the matter of when life begins. 
Some supporters, astounded that recent 
Court appointees who were labeled as 
"strict constructionists" and conserva- 
tives had backed such a stand, heralded 
the ruling as a landmark for personal 
liberties and social justice. 

Informative as the counsel of the 
church and of the court may be on abor- 
tion, for many Americans the decision, 
uhimately, is intensely personal. Be- 
cause this is so, what the law of the 
land and the guidance of the church have 
to say for many persons matter all the 
more. — h.e.r. 



April 1973 MESSENGER 9 




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o ^ 



i» 



#' t 



Paul declared, "God's power is made perfect in weakness." How can Christians understand this riddle? 

Foolishness that shames the wise 



Whenever we consider the event of Palm 
Sunday, we think of themes of triumph 
and victory. In fact, the entrance Jesus 
made into Jerusalem is sometimes re- 
ferred to as the "triumphal entry." That 
phrase, "triumphal entry," is not found 
in the Bible, believe me. The writers of 
the Gospel account understood what had 
happened that day when the crowds went 
wild in their enthusiastic welcome for 
the prophet from Nazareth. Perhaps 
those who remembered that day also 
recalled their curiosity at the sad ex- 
pression on Jesus' face as he rode into 
the city. Looking back on the event, they 
understood. If the crowds which shouted 
Hosanna had only realized: They were 
welcoming not a deliverer or a king, but 
what by the standards of their day — 
and ours — is a fool. And so what a 
mockery the words of praise were. 

But let's go back a bit and see this 
event as the disciples might have seen it 
when it actually happened, before they 
knew of the tragic events which were to 
follow. 

Try to put yourself in the shoes of 
these ordinary men. Since their decision 
to follow Jesus they had learned many 
things about the scriptures, about God, 
about Jesus, and about themselves. It 
was exciting to hear Jesus speak about 
the coming of God's kingdom — and 
they were continually amazed at Jesus' 
ability to heal people, to drive out de- 
mons, and to speak with such under- 
standing. 

But as the weeks and months passed, 
they began to feel a bit apprehensive 
about the outcome of their adventure. 
It's not that they didn't believe. They 
all believed — fully and without reserva- 
tion — that Jesus was the One God had 
promised would come to deliver his 
people. And they believed Jesus when 
he told them that God's kingdom was 
beginning to come to pass. Still, it was 
disturbing to hear their master's talk of 
suffering at the hands of religious leaders, 
his comments about his approaching 
death. They wondered how such things 
could happen to one who was God's 
chosen. No doubt Jesus was nearing 
exhaustion — at such times he did get 
pessimistic. Once, Peter had tried to tell 
Jesus to stop talking such nonsense. 



Jesus had responded by calling Peter a 
devil! So it wasn't any good to tell Jesus 
about their worries; he had enough on his 
mind as it was. They tried instead to 
cheer him up, to keep him from being 
alone with his thoughts. 

And then a new worry began to plague 
them. The disciples were men of the 
country, and they never thought of the 
big city Jerusalem without feeling 
frightened. Finally Jesus told them plain- 
ly: "We are going to Jerusalem where the 
Son of Man will be handed over to the 
chief priests and the teachers of the Law. 
And they will condemn him to death." 

Can you imagine how those words 
must have chilled the disciples? No 
doubt they wondered why, if he was so 
sure of his death, he persisted in going to 
Jerusalem, where anything might happen. 
But they were powerless to leave him, 
even when it appeared as if he were 
heading for disaster. As one of them had 
said when Jesus asked them if they 
would stick by him: "Lord, where else 
can we go?" 

Finally, one morning they came 
around a bend in the mountain road and 
saw Jerusalem ahead of them, glittering 
in the morning sun. By this time the 
disciples' nerves stung with worry. They 
were puzzled and maybe a bit irritated 
when he sent two of their number to 
fetch a colt for him to ride on. What was 
this supposed to mean? But the colt was 
brought and Jesus mounted it and they 
continued on towards the city. 

Then the disciples noticed some people 
ahead, gathering as if to watch a parade. 
As they passed through a village, more 
people gathered and soon it became evi- 
dent that news of Jesus' coming had 
gotten out. The big crowd was in a 
festive mood. Some were singing — 
others were shouting "Hosanna" and 
"Blessed is he who comes in the name of 
the Lord." And by the time the pro- 
cession reached the city gates, it was a 
noisy, celebrative crowd indeed. 

The disciples' hopes were raised again. 
Surely Jesus would stop worrying about 
persecution now. The people were with 
him. They wanted him to be King. 
What a victory! They would take the city 
by storm! 

Later, after the death and resurrection 



by Kenneth Gibble 




:a. FIUO DAVlb 



April 1973 MESSENGER 11 



of their master, the disciples no doubt 
were embarrassed by their mistake. 
Surely they should have seen that Jesus 
was not responding to the people's 
shouts. They wanted him to be a warrior 
king to lead a revolution. He wanted to 
be a much different kind of king. More 
startling, with the power of God at his 
command and the people behind him 
as well, Jesus chose to suffer an igno- 
minious death on a criminal's gallows. 
What a fool he was, the people thought. 

Yes, he was a fool. He was God's fool. 
To the Greeks and Romans of Jesus' 
time, the idea of a man being the off- 
spring of a god was not so unusual. 
What was scandalous was that such a son 
of divinity would allow himself to be 
killed. And so Paul and other early 
missionaries were often ridiculed when 
they tried to preach about the meaning of 
the crucifixion. Paul could say: "We 
preach Christ crucified, a stumbling block 
to Jews and folly to the Greeks, but to 
those who are called . . . Christ the power 
of God and wisdom of God. For the 
foolishness of God is wiser than 
men" (1 Cor. 1:23 ff.). 



L 



-n our time, the foolishness of Christ 
crucified seems even more foolish than 
it did centuries ago. Why would anyone 
lay down his life for someone else? 
Today is the day of looking out for Num- 
ber One — because no one else will. 
The only way to get anywhere in life is 
to be strong, to have influence and power. 
In such a world, how can the man riding 
into Jerusalem on a humble donkey be 
regarded as anything other than a fool? 

And yet we have that statement of 
Paul's that makes us pause — "God's 
power is made perfect in weakness," he 
writes — and "God chose what is foolish 
in the world to shame the wise." What 
does this riddle mean? 

Maybe we can get some help in under- 
standing this riddle by looking at another 
kind of fool we are all familiar with — 
the circus clown, who "enters the ring 
and fancies himself, with his jokes and 
his antics, king of his little universe. 
Suddenly, there is an oversight, a blun- 
der; he does not notice the bucket of 
whitewash fatefully in ambush for him. 
Into it he falls, a complete fool. But he 
emerges — no real harm has come to him 



and he goes merrily on his way" (from 
Nelvin Vos, The Drama of Comedy, p. 
20). 

Christ is like that clown. He enters 
his ministry and men fancy him as the 
king of the Jews, of the world. They 
shout their triumph and then suddenly 
he falls. Yet he emerges from the grave 
victorious. Both the clown and the Christ 
end up victors. 

Some would say to compare Christ in 
any way with a clown is to cheapen him, 
to make fun of something sacred. But 
such thinking does not find support in 
the Bible. Again and again we see God 
choosing the weak and the foolish in the 
world to glorify his name. He chose 
David, a little shepherd boy; Peter, an 
impetuous loudmouth; Paul, a sharp- 
tongued egotist. And for his fullest 
revelation he sent Christ, who humbled 
himself to a death on the cross for our 
sakes and then was exalted by God. 

But we are wrong if we suppose that 
the foolishness of which the Bible speaks 
ends with the account of Jesus' passion. 
Far from it. Because Christ assigned to 
his followers the task of continuing his 
work, each of us is to be God's fool. 
Unattractive, perhaps, but unmistakable. 
Paul recognized it when he referred to 
himself and his fellow-apostles: "We 
have become a public spectacle ... we 
are fools for Christ's sake." 

Such words make us a bit appre- 
hensive. We don't want to stand out in 
any way; we want to be respectable, dig- 
nified, inconspicuous. We have been 
trained to look with disdain on anyone 
who dresses or talks or acts a bit differ- 
ent from what society has defined as ac- 
ceptable. But nowhere can you find the 
Bible saying that respectability in and of 
itself is a virtue. In fact, we are urged 
many times to be just the opposite — to 
stand out from the crowd, to run the risk 
of being ridiculed. 

Now I'm not saying that we should act 
like fools just for the sake of being dif- 
ferent. We are called to be fools with a 
purpose, to be fools for Christ's sake. 
And when we try so hard to avoid stand- 
ing out from the crowd, we become fools 
for the wrong reason as we claim to be 
Christians and then live as though 
Christianity were synonymous with 
mediocrity and indifference. 

God wants us to be fools for Christ. 



What kind of foolishness will that de- 
mand? Well, it will mean that we regard 
material possessions in what to society is 
a very foolish way. We will look on 
what we have, not as the outcome of our 
hard effort, but as gifts from God. There 
is something foolish about giving money 
to the church. Society says, "You de- 
serve what you've earned. Why give it 
away? Especially when it doesn't help 
your status in the community." And 
society says, "Buy, invest; that's the way 
to guarantee that people will think highly 
of you. It's foolish not to value money 
above everything else because life is 
measured in terms of financial success." 

So yes, we are fools for Christ if we 
regard money and position not as ends in 
themselves, but as means to the end of 
bringing justice and peace and of living 
our lives in service to God and neighbor. 

We are fools, too, when we call our 
country to peace or when we declare 
ourselves unwilling to take human life. 
Our society tells us, "Afer all, we cannot 
admit to the world that our nation has 
made a mistake." But then, Christ was 
called a fool when he told people to pray 
for their enemies. 

We are fools when we use our energy 
to try to understand the fears and frus- 
trations of others, whether such people 
are black and bitter or white and angry. 
We're fools in such cases because the 
fears and frustrations of such people will 
likely lash out at us. "Better to leave 
them alone," society tells us. "Better to 
withdraw to your church sanctuary and 
let the world go to hell if it wants to." 



Aools for Christ. Why? Because we 
know we are weak and insecure, un- 
worthy even to ask God's forgiveness. 
Yet in spite of that knowledge, we speak 
out in his name because the Supreme 
Fool, Christ our Lord, has declared us 
worthy through his death and resur- 
rection. 

And so, as we see in our imaginations 
Jesus riding towards the city — he who is 
King of kings and Lord of lords, seated 
on a lowly donkey, we shake our heads 
and say to ourselves: "What a fool he is." 
And then somehow, maybe because we 
too are God's fools, we find ourselves 
shouting: "Hosanna! Blessed is the 
King! Hallelujah!" D 



12 MESSENGER April 1973 



On ha\dng it made 



a 

Lenten 

meditation 







Z%^^^^^ 


ll^ 


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^Sk^ 







He had it made! He was the eleventh 
person in the history of major league 
baseball to amass a total of more than 
3,000 base hits. During his eighteen 
years in the majors, he had a lifetime 
batting average of .318. He won four 
times the National League batting crown. 
He had been named to play in twelve 
all-star games. He had the honor of 
being voted the most valuable player in 
the league and was the star performer of 
the 1971 World Series when he led the 
Pittsburgh Pirates to the world champion- 
ship over the Baltimore Orioles. Through 
the years he had played with only one 
team — the Pirates. He was too much of 
a star to trade to another team. 

He had it made! His salary was 
$135,000 per year. With the fame and 
fortune he had accumulated he could 
have been living in a big mansion on 
"Happy Street" in Pittsburgh or in his 
native country of Puerto Rico. He could 
have celebrated New Year's Eve by 
staying home, throwing a big party, and 
having what some people call a "ball." 

But he was more than a great baseball 
player. He was more than one of the 
greatest outfielders of all time. He was 
more than the idol of Pittsburgh Pirate 
fans. He had other concerns besides 
being famous and rich. Because he had 
compassion for the underprivileged, 
because he had a concern for people who 
hurt, because he hurt with those who 
hurt, he was named to head Puerto Rico's 
relief program for victims of the Nic- 
aragua earthquake. He was on his way to 
Nicaragua with four others on a plane 
loaded with food, clothing, and medical 
supplies when the plane went down in 
the waters off San Juan. Because he 
loved people and had a desire to help 
those who were in great need, Roberto 
Clemente sacrificed his life for the earth- 
quake victims of Nicaragua when most 
of us were at our watch night parties or 
enjoying an evening at home. He was 
still a young man — age 38. 



He 



by Bert G. Richardson 



Le never had it made! He never 
accumulated any wealth. In fact, it could 
be said that he lived in poverty. He 
owned no property. He once said, "The 
foxes have holes and the fowls of the air 
have nests, but the Son of Man has no 
place to lay his head." He wrote no 



books. He composed no songs. He did 
not play baseball or football or watch a 
game on tv. He probably did not travel 
more than 1,000 miles in all of his life. 
He was popular only with the common 
people. Thousands never stood up to 
give him a standing ovation. He was 
never voted the most outstanding young 
minister of his day. No holiday was ever 
set aside in all his earthly life to honor 
him. In fact, leading citizens of his 
country hated him and plotted to kill him 
from the day of his birth. 

He never had it made! He was accused 
of teaching false doctrine. Even his 
family did not understand him. He was 
called a devil. People in his own home- 
town tried to kill him. He was spat upon. 
He was finally executed as a common 
criminal on a cross outside the holy city 
of Jerusalem. Jesus of Nazareth, only 33, 
was buried in another man's tomb. 

Jesus Christ and Roberto Clemente 
were as diff'erent as east is from west. 
Yet, they were alike in some respects. 
They were both born to a minority group 
of people — people who knew oppres- 
sion. They both had compassion for the 
underprivileged. Their compassion led 
them to dedicate their lives to serving the 
needs of persons. They sacrificed them- 
selves and paid the supreme price for 
their service. Roberto Clemente minis- 
tering to earthquake victims in Latin 
America; Jesus Christ pouring out his 
life and his blood in Palestine, not only 
to help people out of their poverty and 
oppression, but to save them from their 
sins. They both died in their thirties. 
Both were willing to deny themselves in 
order to serve a cause greater than they. 

Roberto Clemente died just a few 
months ago. Details of his life and death 
were on television, on radio, and in the 
newspapers. Many of us saw him play 
baseball. It is easy for us to remember 
him, his life and death. 

Jesus Christ died almost 2,000 years 
ago. Details of his life and death were 
written down not in a television newscast 
script but in a story whose power and 
hope do not end when the test pattern 
comes on or when the baseball game 
ends. For on the third day he rose from 
the dead, and since that day he has been 
alive, "making all things new" in the 
name of the Holy Spirit. The Easter 
story: On that day, he had it made. D 



April 1973 MESSENGER 13 






One of the characteristics of sectarian religious groups is to claim 

that the Holy Spirit must come in a particular shape in order to be i 
But to all such claims we must say with J. B. Phillips: "Your God is too small' 



The gifts of the Holy 



On 



me of the challenges the church faces 
today, as did the church in Corinth, is 
this: How can people of differing gifts 
live and worship and work together in 
mutual love, trust, and appreciation? 
This is not a new challenge. People have 
always been threatened by differences. 
But we have often tended to respond 
either by trying to stifle those who are 
different or attempting to push others 
into our mold and thus eliminating the 
difference! 



Now our response to differences has 
been brought into focus in the church by 
the charismatic movement which empha- 
sizes the work of the Holy Spirit and 
often includes the gift of speaking in 
tongues. 

Three passages of scripture in the New 
Testament are eminently helpful in deal- 
ing with this challenge: 1 Corinthians 
12-14, Romans 12, and Ephesians 4:1- 
16. The purpose of this article is to call 
attention to some basic principles set 



forth by the Apostle Paul in these pas- 
sages and apply them to our situation 
today. The article will be most helpful 
if these passages are read with it. 

One of the things that strikes us about 
these passages is that the Holy Spirit is 
described as infinitely creative. We have 
a tendency to stereotype the Holy Spirit 
and say that the Holy Spirit must come 
in the particular shape which we have 
experienced in order to be a valid ex- 
perience. Certainly one of the character- 




14 MESSENGER April 1973 



lid experience. 



Sprit 



istics of sectarian religious groups is to 
make this claim. But to all such claims 
we must say with J. B. Phillips: "Your 
God is too small." Paul lists many gifts 
of the Holy Spirit in these passages — 
and they are as varied as the parts of the 
human body. Jesus says the Spirit is full 
of surprises (John 3:8). This is what 
makes our relationship to him so 
exciting! 

A second thing we observe about the 
gifts of the Holy Spirit is that they are 
gifts. We do not create them. We say of 
a talented person: "He or she is gifted." 
The clear implication is that the gift, 
whatever it is, comes from beyond the 
person. It is because of "grace given to 
us" (Rom. 12:6). We do not even 
choose the gift! The Spirit distributes 
them not as we might choose, but as he 
chooses (1 Cor. 12:11). 

A third observation is that we should 
exercise our gifts in such a way that they 
point not to us, but to God who is the 
giver. When we point to the gift instead 
of to the giver, we get to comparing gifts, 
like people opening their presents around 
the Christmas tree to see who has the best 
one. It is like playing one of Eric Berne's 
games in Games People Play: "Mine's 
Better Than Yours." But Paul reminds 
us in these passages, particularly 1 Corin- 
thians 12:14-26, that there are no su- 
perior gifts. Each gift is, in its own way, 
the "best" gift for that particular individ- 
ual, and "best" for the proper functioning 
of the body. 

Having these gifts, let us use them, 
Paul goes on to say (Rom. 12:6). So 
often in the church people have a kind of 
false modesty about their gifts. They 
demean them, apologize for them, even 
try to hide them. But the scripture says, 
for God's sake, use them! That is what 
they were given to you for. And we 



should use them with enthusiasm. The 
word enthusiasm means "in God" or 
"from God," so that if we are truly "in 
God" we ought to have enthusiasm in the 
use of our gifts. Moreover, we ought to 
encourage others to use their gifts as Paul 
did Timothy (2 Tim. 1:6) and rejoice 
with them that they have such gifts to 
use and enjoy. 

But let us use them for the common 
good (1 Cor. 12:7). This point is 
stressed over and over again in these 
passages. The fourteenth chapter of 1 
Corinthians spells this out in the context 
of the Corinthian church for one kind of 
gift. But whatever the gift, or whatever 
the context, a gift may be used to be help- 
ful to the common good, or a hindrance. 
For example, a gift might be used to 
selfishly promote ourselves (Rom. 16:17 
ff.). It might be used to spread suspicion 
and hostility, as did Peter at Antioch 
(Gal. 2: 1 1 ff.). Or it could be surren- 
dered to the Holy Spirit so that it could 
be used by God in the service of the king- 
dom. In that case the gift becomes a 
blessing rather than a curse. The great 
thing is that whenever a gift is surren- 
dered to the Holy Spirit it is returned to 
us enhanced, enriched, and endowed with 
new power "for the common good." It 
then becomes a good and perfect gift 
(James 1:13). 

Of course, we cannot miss the fact 
that our gifts should be used under the 
sovereignty of love. So often we read 
1 Corinthians 13 (the "Love Chapter") 
without realizing that it is set right in the 
middle of Paul's discussion of the use of 
our diverse gifts, and that it was original- 
ly written to give specific guidance to 
this challenge in the Corinthian church — 
and to us. When read in this context, 
the chapter takes on new meaning. The 
chapter could be summed up in the 
words: Use your gifts with mutual re- 
spect for each others' feelings. 

Perhaps the point that is most often 
missed in the controversy over "gifts" is 
that in our emphasis upon the gifts, we 
miss the giver. The giver is the Holy 
Spirit, and it is the Holy Spirit who gives 
unity in the midst of diversity (1 Cor. 12: 
12-13). The late E. Stanley Jones, in his 
book The Way to Power and Poise re- 



minds us that we first of all experience 
the Holy Spirit as a relationship to which 
we give ourselves in trust and surrender. 
But as in all relationships, if my primary 
interest is in the gifts I receive from the 
other, then it spoils the relationship. He 
says, for example, if in a marriage the at- 
tention of the wife is concentrated on the 
gifts the husband brings instead of con- 
centrating on him as a person, then the 
marriage is precarious; it goes up and 
down with the gifts or absence of them. 
The husband will soon feel that his wife 
is really not interested in him as a person 
but only in his gifts. He feels used and 
exploited. And so the gifts of the Spirit 
must be seen first of all as the by-product 
of a relationship. As Paul says so clearly 
in 1 Corinthians 13:1-3, it is possible 
to have a gift, and then lose the relation- 
ship. The gift then profits me nothing. 
And so, seek first the relationship, and 
the gifts will be added as a matter of 
course. Seek first the giver, and the gift 
will be used with power. As Jones points 
out: "[The Holy Spirit] is the Gift." 
And this is why the Apostle Paul says: 
Seek love first, then you will be able to 
honor each other's gifts and use them for 
the common good. 

The meaning from the scriptures there- 
fore seems to be clear: Surrender your- 
self first of all to the Holy Spirit. Accept 
God's choice of gifts to you. Honor 
every person's gift as of equal worth 
to your own. Use your gift in a way 
which is for the common good. Allow 
yourself to be enriched by the gifts of 
others. But glory not in the gift; this 
leads to pride. Rather, glory in the giver 
whose we are. 

The result of this approach is stated in 
Ephesians 4: "Speaking the truth in love, 
we are to grow up in every way into him 
who is the head, into Christ, from whom 
the whole body, joined and knit together 
by every joint with which it is supplied, 
when each part is working properly, 
makes bodily growth and upbuilds itself 
in love." D 



by Leland B. Emrick 



April 1973 MESSENGER IS 



The vision of this artist is that crucifixions can happen anywhere 



El Greco: Crudfbdon at Toledo 



by Kenneth I. Morse 

What can you do with a Sunday in Spain, 
one of the rare days you carve out of a 
hurried visit to Europe? For my wife and 
myself, and for the long-time friend who 
traveled with us to visit our two sons over- 
seas, there was really no question. Con- 
trary to our usual custom, we would take 
a guided tour — for this seemed to be 
the only way we could see Toledo, forty- 
five miles south of Madrid. 

Perhaps it was appropriate to choose 
Sunday since we went not only as sight- 
seeking tourists, eager to see the city that 
had for a thousand years been the capital 
of the Spanish peninsula, but also as 
pilgrims, anticipating some first-hand 
experiences with the art treasures credited 
to Toledo's most famous citizen, the 
painter El Greco. 

We had scarcely left the suburbs in 
Madrid, watching from the bus as red- 
tiled houses gave way to wheat fields and 
olive groves, when I noted that the April 
sky, so blue at first, was darkened by 
overhanging clouds. This seemed exactly 
right, for I had always imagined Toledo 
as El Greco had painted it: under such 
an overlay of clouds that only its 
cathedral spire, its castle fortress, and its 
array of stone buildings spilling down 
over rocky streets, would be evident. 

On the way, when the tour guide was 
not interrupting with important informa- 
tion, I asked myself why El Greco had 
for so long been my first choice among 
artists. Was it because, as a young 
teacher in depression years, I had saved 
my money to buy my first really valuable 
art book — a complete collection of El 
Greco's paintings? Was it because of the 
mystical qualities so evident in most of 
his work, indicating what one critic 
called "a passion for the unseen"? Was it 
because he painted himself as one of the 
lesser disciples — as James the less — 
with all modesty, and yet aware of his 
own discipleship? Or was it simply be- 
cause this strange 16th-century artist, 
born Domenico Theotocopuli in Crete, 
could not find his spiritual home, though 
he studied with great artists in Venice 
and Rome, until he moved to Spain, 
where they gave up on trying to remem- 



ber his long Greek name and simply 
called him El Greco, "the Greek"? 

In any case the sun had dispersed the 
artist's clouds when we approached 
Toledo, which was all to the good be- 
cause the almond trees were in blossom, 
and they offered a fitting frame for the 
first glimpses of a city built, like Rome, 
on seven hills, and encircled on three 
sides by a river. No wonder it outlasted 
the Goths, the Moors, the Spanish kings, 
and even some decisive conflicts in the 
more recent Spanish civil war. 

Our guide had prepared us for 
Toledo's history, but not for its unique 
treasures in architecture and art. Its im- 
pressive cathedral, with El Greco's por- 
traits of the twelve apostles and a moving 
representation of St. Peter in tears, sud- 
denly remorseful for having denied his 
Lord. The Greek painter's house and 
garden and what was likely his studio. 
In a museum, replicas of other paintings 
and a view as well as a map of Toledo. 
The Church of Santo Tome where one of 
Greco's best known works, the Burial of 
Count Orgaz, is worth more than passing 
attention. And elsewhere in the city or 
on its edge, other Greco masterworks, 
many of them biblical in theme — the 
adoration of the shepherds, the holy 
family, Christ crucified, the dividing of 
his garments — and others devoted to 
saints and church leaders. 

El Greco must be acknowledged as a 
religious painter, not just because so 
many of his subjects are biblical or ec- 
clesiastical, but because his art communi- 
cates a definite feeling about a world that 
transcends even when it permeates the 
material world. Looking at El Greco's 
paintings you observe that vertical lines 
predominate: There is a kind of upward 
movement in the way objects are related 
to each other, in the way figures are 
formed, in the way an atmosphere or 
background is suggested. At first glance 
you think bodily images are too distorted; 
the fingers and faces are too long; people 
and animals are drawn out of natural 
proportion; but the effect is usually to 
center your attention on some intense but 
inner quality of each subject. 

El Greco works a kind of magic with 
clouds and colors, using them not to 



approximate what you normally see in 
the sky or in the clothing people wear. 
Instead they prompt you to bring a feel- 
ing response to each picture. In many of 
the paintings, especially those dealing 
with the adult life of Christ, there is a 
Good Friday atmosphere of impending 
judgment, suffering, and sorrow. But in 
others the somber symbols give way to 
the brilliance of light and joy — for El 
Greco is eager also to picture a Christmas 
world, full of hope and promise. 



Ahe reader may object that few of us 
can spend a day in Toledo, and Europe's 
art museums are not that accessible. 
True enough, but some of El Greco's 
treasures are closer at hand. In New 
York's Metropolitan Museum you can 
see his moody View of Toledo, and it's 
much better than the similar one in 
Toledo itself. In St. Louis there is a 
magnificent portrait of St. Paul (I re- 
member being there at the time of a 
church conference and watching a the- 
ologian's face as he gazed at El Greco's 
version of Paul). In the National Gallery 
in Washington there is a lovely painting 
of Mary and the child Jesus surrounded 
by chubby cherubs and adoring angels 
and reverenced by two saints, a lion, and 
a lamb. It is El Greco at his happiest, 
reveling in color and radiating joy. 

In Chicago's Art Institute look for 
Greco's Feast at the House of Simon, 
where the food must be mostly spiritual 
because there is little on the table. And 
if you are near Cincinnati go to its Art 
Museum and ask to see his Crucifixion 
With a View of Toledo. Perhaps one of 
the greatest acomplishments of any reli- 
gious artist is to make historical events 
contemporary. El Greco aptly perceived 
that the imperial city of his choice was 
little different from Jerusalem with its 
Gethsemane and Golgotha. So it is not 
surprising that the artist's vision should 
include a crucifixion just outside Toledo's 
walls. And that may be the best of 
reasons to call him a "religious" artist. 
He declares that crucifixions can happen 
in your town and mine, in our day as well 
as in his, in Toledo as well as in 
Jerusalem. D 



16 MESSENGER April 1973 



^^>^mMmr 



U-. 




April 1973 MESSENGER 17 



I AM 



a meditation on the life of Jesus 
at the time of his death, compiled by Graydon Snyder 



The heart and soul of the Christian faith centers on 
the death and resurrection of Jesus Christ. Even though 
every Christian knows death to sin and resurrection 
to new life, it is often easier, from day to day, to think 
of the Christian Hfe in terms of the life of Jesus. 
Perhaps the Gospel of John was written to help us 
center on his life. Perhaps the great "I ams" of that 
Gospel were given to us so that we could grasp the 
benefit of that Life which hung on the cross. 




I am the bread of life 

Bread and wine were the basic foods. From them 
life was sustained. So also Jesus is the basic giver of 
life. Without Him we die. He is the bread of life. 

Love one another 

Love one another as I have loved you 

And care for each other, 

Care for each other as I have cared for you 

And bear one another's burdens, 

and share each other's joys. 

And love one another, love one another, 

And bring each other home 

Break and eat this Bread 
My life for you 
Take and drink this wine 
My life live in you. 

Germaine Habjan, F.E.L. Publications 



18 MESSENGER April 1973 




1 am the door 

Life is a constant coming S 
come home to our particuli! 
corner of the world. But vi 
universal, to the world, wbi 
all persons what we know ■ 
How can we cross over? H 
out? Jesus is the door, th; 
the world. 

"So," said he, "no one will 
unless he takes His hi 



I am the light of the world 

Light is essential for meaningful action. In the darkness 
we grope, stumble and fall. We are uncertain of our 
direction. Jesus offered himself as a source of light to 
all of us. 

Lyric on Light (in A-A-B-A- Song Form) 
If you walk in the darkest night 
Don't you be afraid 
Jesus will be your light 
"I am the Light of the World," He said 

If your way seems dark and dim 
Don't you hang down your head 
Just put your trust in Him 
"I am the Light of the World," He said 

Though the darkness does surround 
Just keep pressing on 
Let the darkness not stay your ground 
Jesus will lead you home 

If your world seems too gloomy 

Don't be filled with dread 

Upward onward go boldly 

"You are the light of the world," He said 

Meh'in Gray, Pastor, Chicago First church 




"For if you want to ente iii 
city has been wallers 
trance, could you pes i 
by the gateway it ha 

"Why, how, sir," said I 

"If, then, you cannot entii 
its gateway, so," saici 
the kingdom of God I 
his Son." 



Shepherd 



fl 



le sheep 

»oJng out. We always 
f friends, our little 
venture forth to the 
try to express for 
for our little flock, 
we go in and come 
'e between home and 



the kingdom of God 
me. 





I am the true vine 

Weeds are random growth, usually fruitless. A fruitful 
satisfying life is centered. It derives its daily existence 
from the deep roots of life rather than shallow surfaces. 
Jesus offers himself as that single branch from which 
a life may be fulfilled. 

He who abides in me 

And I in him 
y and that particular Bears fruit abundantly 
nd and has one en- 

snter that city except Unless a grain of wheat falls to the ground and dies 
It remains but one grain; 



Id it be otherwise?" 

: city except through 
a man cannot enter 
than by the name of 



ermas {k.Tt. 140) 




But if it dies, it brings forth fruit abundantly. 
He who loves his life will lose it; 

and he who hates his life in this world 

will keep it unto life everlasting. 
If anyone serves me, let him follow me, 

and where I am, 

there also will my servant be. 

Mary Grace, F.E.L. Publications 



I am the good shepherd 

Without vision the people will perish. Our efforts are 
futile unless they have direction, unless they are pointed 
toward a goal. They are like sheep wandering on a 
hillside with no more purpose than eating grass. The 
shepherd guides the sheep. He also carries those who 
cannot go it alone. Jesus is the Good Shepherd for 
mankind. 

"Come, my children," Jesus said. "Come follow me, 
If you walk where I have walked, love will set you 
free. 

Children, heed the living Word I leave with you, 
Love each other tenderly — just as I love you! 

Care for all my scattered sheep, and feed them, too. 
Guard the lambs I leave behind, I have faith in you! 

As the Father hath sent me — so send I you. 
As the Father lives in me — I will live in you!" 

And "Go!" said Jesus, "Spread a little love in the 

world, 
"Go!" said Jesus, "Spread a little love in the 

world!" 

Betty White, Virden, III. 



"I Am" illustrations: Column 1 "The Christ" by Hoffman (H. 
Armstrong Roberts). Column 2 "Christ the Samaritan" by Vladimir 
Qdinokow (Three Lions). Column 3 "Christ Carrying the Cross" 
liy Omari, Africa. Column 4 (upper) "Head of Christ" by Rem- 
brandt Van Ryn (Three Lions): (lower) contemporary German 
:irtist (Church of the Brethren General Offices). 20 "The Resurrec- 
tion" by Borgognone (RNS). 

Cover. Top row. 1,. "Christ the Samaritan" by Vladimir 
Odinokow (Three Lions): ctr., "Head of Christ" by Rembrandt 
\'an Rvn (Three Lions): r., "Head of Christ," contemporary Ja\a 
artist (RNS). Ntiddle row, 1., unidentified: ctr.. "Head of Christ," 
lay William Zorach (Museum of Modern Art, New York). Bottom 
row, 1., Hodgell (motive); ctr., Christ on the Cross" by Michelangelo 
(RNS); r., "The Transfiguration" by Raphael (Three Lions). 

Lyrics from F.E,L. Publications reprinted by permissions. 



April 1973 MESSENGER 




I am the way, the truth 
and the light 

We follow Jesus on the way, walking with him in the 
light. That is the life which is satisfying. But it is 
not a blind faith only for us. It belongs to anyone who 
seeks the truth, for he is not only the Way and the 
Life, but the Trueness which undergirds both. 

Early in the Morning 
Early in the morning. 

Waiting in the morning for the sun to rise. 
Waiting in the morning for the day to begin again. 
Glory fills all heaven's skies. 

Lord, help me this day 
Be of service to you. 
Help me to show your love 
In the things I say and do. 

Early in the morning. 

Asking in the morning for your help to come. 
Asking in the morning for the strength to carry on. 
Do the work, and get things done. 

Well, it was early in the morning. 
Early in the morning that my Lord did rise. 
Early in the morning that he came to life again. 
Glory filled all heaven's skies. 

Lord, help me this day 
Be of service to you. 
Help me to show your love 
In the things I say and do. 

Early in the morning, 
Waiting in the morning for the sun to rise. 
Waiting in the morning for the day to begin again, 
Glory fills all heaven's skies. 

Al Peterson, Hinsdale, III. 



I am the resurrection 
and the life 

As long as we insist on living our own lives and going 
on alone we are bound to fail. Life demands a purpose, 
a vision, a meaning, a reason. Futile life is not 
satisfying. It is death. Jesus can take our useless lives 
and make them real, make life worth the living. He 
is the resurrection and the life. 

All There Is 

(1) When I wonder what it's all about, 

And look for meaning in this mystic world of 

doubt, 
I only know that there is a hope that lives within 

my heart 
That is revealed in him. 

Refrain: All there is, can this be all there is? 
Or is there something more, something worth 
living for? 
How can we find the way to know the things to 
say 
To show we love one another, care for one 
another, need one another to live. 

(2) It is Jesus who clearly tells us that there is 

eternal life. 
And that time is a prison that binds us only to 
our earthly strife. 
But when I think of death, I always lose my 
breath. 
And only think of me, and that is all I see. 
And then I know that there is a fear, a fear that 
lives in here. 
The fear of being alone. (Refrain.) 

(3) Yes, I believe in Jesus Christ, who showed us 

vict'ry o'er the grave. 
And I believe he lives in me if I will call 
upon his name. 
Look for dawn, the dawn that bathes the mom 
In all its glowing light that opens to our 
sight 
The hope that here in a new day's birth we can 
renew our earth 
By giving ourselves to him. (Refrain.) 

Copyright 1972 by Al Peterson 



20 MESSENGER April 1973 



Life is a movement toward fruition. And 
the whole creation is on tiptoe to see the wonderful sight 

of the people of God coming into their own 



. Always 
tho'e IS nope 



Xo be Christian is to look at life in a 
very special way. Christians do not wear 
rose-colored glasses; they do not avoid 
the ugly dimensions of human existence; 
they do not gloss over the tough and 
difficult problems of life in naive super- 
ficiality. No! But they do look at life in 
a unique way. 

They know that God is good! And 
that makes all the difference. So each 
Christian is able to say: Whatever we 
may have to go through now is less than 
nothing compared to the magnificent 
future God has planned for us. The 
whole creation is on tiptoe to see the 
wonderful sight of the people of God 
coming into their own. Always there is 
hope! 

So we are led, in these moments when 
life and death are so much with us, to 
make certain affirmation which change 
the character of our being together from 
mourning to celebration . . . beauty from 
ashes . . . the oil of joy for mourning. 
And so we affirm that: 

Life is good — because God is good and 
creation is good. Life is good! It is a 
marvelous gift, the finest thing in all 
creation. 

Twin mysteries beset us — and they 
are genuine mysteries! (1) Why is there 
anything? Why is there anything rather 
than nothing? And (2) Why do I exist? 
The world's shortest poem, "I, Why?" 
contains impenetrable mystery, and in- 
finite goodness. 

To be, just tO' be, is good; and in the 
silences of our lives when we ponder the 
meaning of existence, we say with Dag 
Hammerskjold: "... the wonderment, 
that I exist" (from Markings). 

In every moment life is filled with in- 
determinate possibilities for good. There 



is openness. Things are incomplete. Life 
is in movement toward fruition. And the 
whole creation is on tiptoe to see the 
wonderful sight of the people of God 
coming into their own. 

Not all goes well! Life is potentially 
good for all, but actually, for the teeming 
masses, life is misery! Millions live in the 
anguish of war, refugee camps, hunger, 
poverty, and exploitation. All created 
life groans in a sort of universal travail. 
Evil is rampant, and each of us has a 
date with adversity. Sooner or later life 
tumbles in upon us, our plans are 
thwarted, our sky falls. Death confounds 
us. We face it inescapably; it is a part of 
life. But we face these with hope! 

Always there is hope. We do not know 
how things are coming out, but we know 
the One who made everything. Believing 
that he is good, we trust ourselves to him 
in this kind of world. 

Christians are fundamentally hopeful 
— here, now, and about the long future. 
This hope roots in the goodness of God 
and of creation — especially in the thing 
called freedom. 

Because we are free, every situation 
has openness. Life is filled with inde- 
terminate possibilities for good. Poten- 
tially life is good, and there rests upon us 
the obligation to receive and achieve the 
good. 

This means that we don't have to stay 
the way we are! Tremendous good news! 
We can grow and become, mature, 
develop. 

This means that the world in which we 
live can be changed. Tremendous news! 
Good News! And we ought to be about 
the transformation. 

A magnificent future has been planned 
for us. We have a destiny, and the whole 



creation is on tiptoe waiting to see the 
people of God coming into their own — 
coming to fulfillment! That's what the 
experiment called earth is all about! 
Finally, we affirm that: 

Nothing can separate us from the love of 
God. Creation is good! Life is good! 
We are not, finally, shackled by things, 
by the world in which we live. Always 
there is openness! Always there is hope! 
Always possibilities unfold before us. 

We cannot escape fear, but we can live 
beyond fear. 

We cannot avoid despair, but we need 
not wallow in it. 

We cannot shun death; it is appointed 
unto each of us once to die, and we will 
keep this appointment. 

We cannot elude adversity; every man 
has a date with it, and this date we can- 
not break. 

Fear, despair, death, adversity — these 
are part of the givenness of life. But we 
have resources for dealing with them — 
through the goodness of God. And this 
makes all the difference. 

We know who we are! 

We know whose we are! 

If God is for us, who can be against 
us? 

As someone has said of the early 
Christians: "They were surfing on the 
wave of the future." They knew, and we 
know, that nothing can separate us from 
the love of God! Death, life, heights, 
depths, principalities, powers, past, pres- 
ent, future, anything in God's whole 
world — none of these can separate us 
from the love of God in Christ Jesus. 
Nothing! D 

by T. Wayne Rieman 



April 1973 MESSENGER 21 



W. H. Miley likens himself to a "one-eyed cat 
watching six mouse holes." When asked how he does so many things 
he replied, "I work all the time, but hilariously" 



Church school teacher of the air 



by Erma Wright 



Ashland, Ohio, is Brethrenland, home to 
a cluster of institutions of The Brethren 
Church. But one of the best known 
Brethren of the area — professor, 
churchman, broadcaster, Bible teacher, 
farmer, conservationist - — is a member 
of the Church of the Brethren. 

W. H. Miley is in the public eye in 
part because of the International Sunday 
School lessons he broadcasts each Sunday 
morning over WNCO in Ashland. But 
other factors contribute to a public 
image as well: recognition as the out- 
standing faculty member at the college; 
periods of service as pastor, moderator, 
and head of church boards and commit- 
tees; former president of the school 
district in which he resides north of 
Ashland; owner of one of the most 
beautiful farm residences in Ashland 
County; collector of antiques, and - — if 
you can believe it — campus cut-up. 

Professor Miley's Sunday school of 
the air was first broadcast from 1950 to 
1957. Then while handling graduate 
studies and extra college and seminary 
teaching, he discontinued the program 
for five years. At the urging of church 
school teachers and other college pro- 
fessors, he resumed the public service 
series in 1962 and has continued them 
since. About a year ago he attempted to 
terminate the program but yielded to the 
letters and phone calls of listeners. 

And the listening body is considerable. 
In 1966 a professional survey revealed 
that in the WNCO broadcast area, which 
includes Wooster, Mansfield, and Shelby 



as well as Ashland — 50,000 persons 
tuned in to the 7:45 a.m. program. To 
the speaker's chagrin, the same survey 
revealed that listeners at that time re- 
garded him as the best known person in 
the Ashland area. 

In preparation for the radio lessons. 
Professor Miley studies commentaries 
and various quarterlies extensively. 
Very frequently he draws on the Bible 
training he had at Bethany Theological 
Seminary. He is careful not to allude to 
denominations or sects or make particu- 
lar reference to what a group does or 
does not teach in its doctrine. In 17 
years of broadcasting he has received but 
two disapproving letters. 



An terms of his own faith perspective, 
Mr. Miley feels that he does not abandon 
the theology of the Church of the Breth- 
ren. He admits, though, to being a bit 
sly in his manner of injecting certain 
emphases into the broadcasts. 

The Miley radio delivery is not unlike 
that of Arthur Godfrey, very personal in 
tone. Humor comes through often. 
Names of listeners who have shared en- 
couraging words during the week are 
mentioned. The natural style of utter- 
ance brings with it a ring of authority. 

These are qualities which church 
school teachers and students find ap- 
pealing. It is a fact that many classes in 
the area frequently use his radio material 
as a basis for their own discussions — 
First Church of the Brethren in Ashland, 



22 MESSENGER April 1973 




Clockwise, W. H. Miley and Sherry Ruth, 
freshman at Ashland College. The Miley farm- 
stead. The story telling professor with Charles 
Beekley, I., and Richard Leidy, c, colleagues 




W. H.'s own congregation, being no 
exception. 

The credentials W. H. Miley has for 
radio work extend back to his own 
college student days. While enrolled at 
Otterbein College, Westerville, Ohio, he 
won honors in speech and dramatics, 
sang in the church choir, and worked on 
the college newspaper. He also earned 
letters in varsity basketball. It was at 
Otterbein he met the future Mrs. Miley, 
Orpha Kaylor, member of the Church of 
the Brethren at Danville, Ohio. 

In the fall of 1930 W. H. began teach- 
ing in Orpha's hometown and, in accord 
with an agreement made before marriage, 
joined the Church of the Brethren at 
Danville. This decision he regards as the 
most far-reaching and significant of his 
life, for ever since his activities have 
been interwoven with the church. 

After a year of teaching at Danville, 
he began graduate study at the Uni- 
versity of Michigan. He received his 
master's degree in speech in 1933, earn- 
ing one of the earliest graduate degrees 
offered in that particular discipline. 



In 1937 he left Danville to teach 
speech part time at Bethany Theological 
Seminary in Chicago. He taught in both 
the seminary and the training school and 
was a part-time student. During his first 
year at the seminary he was licensed to 
the ministry. In 1940 he received a 
Master of Religious Education degree. 
Returning to Ohio because of illness in 



April 1973 MESSENGER 23 



TEACHER OF THE AIR / continued 



the family at home, W. H. entered public 
school teaching at Bellville. In 1943 he 
moved into the superintendency of a 
small school and in 1944 became a pro- 
fessor of speech at Ashland College. 

During his first ten years at Ashland 
College, Professor Miley served also as 
part-time pastor at the Dickey Church 
of the Brethren. His avid radio interest 
began in 1946-47 when he introduced a 
radio curriculum at the college and 
broadcasting from the college's transmit- 
ting studios. 

During this period he served as mod- 
erator for a number of churches in 
Northeastern Ohio. He also served the 
district in such capacities as writing 
clerk, member of the board of Christian 
education, member of the district pro- 
gram planning committee, peace director, 
delegate to Standing Committee, and 
three times district conference director. 

Orpha Miley, a public school teacher 
until her recent retirement, similarly has 
been deeply involved in the church, as 
Sunday school teacher. Standing Com- 
mittee delegate, and participant in th.- 
church's 250th anniversary celebration 
in Europe in 1958. 

In 1933 the Mileys bought a farm as a 
means of establishing a home for their 
family. They now own two farms and 
raise Hereford feeder calves and cross- 
bred feeder pigs. The Mileys do their 
farmwork mostly in the summertime; 
eager college students assist them both 
during the regular school year and in the 
summer. 

For six years W. H. was president of 
the Mapleton board of education. For a 
decade now he has been active in the 
Kiwanis Club. Presently he is chairman 
of the board of managers of the West- 
view Manor Nursing Home in Wooster, 
a Church of the Brethren enterprise, and 
chairman of the homes board which is 
an umbrella organization for the two 
Brethren homes in Northern Ohio. 

W. H. and Orpha Miley have been avid 
and cautious collectors of antiques for 
many years. Their home is completely 
furnished with antique furniture, lamps, 
glassware, and chinaware. They have 
frequent visitors who come to inspect and 
enjoy their collection. A program on 
antiques which W. H. taped for the 
college channel on cable tv was highly 
acclaimed. College students good- 



naturedly refer to the professor's home as 
Miley's museum. Different farm organi- 
zations allude to it as the most beautiful 
farm residence in the area. 

As a farmer, W. H. has been avidly 
interested in soil conservation. He has 
coached several high school students to 
district and state championships with 
essays written on soil conservation. 

At Ashland College Professor Miley is 
chairman of the faculty committee for 
religious interests and an elected member 
of the newly established Ashland College 
faculty senate. In recent months he was 
named chairman of a committee to write 



ItiyitrDTiQDiig] p©DDi]t^ 



Deaths 

Bettie Anderson. Rocky Mount, Va.. on Dec. 
26, 1972, aged 98 

Minnie Ansell, Rockwood, Pa., on Jan. 6, 
1973, aged 81 

Henry G. Balmer, Lampeter, Pa., on May 
28, 1972, aged 71 

James H. Beahm, North Manchester, Ind., 
on Dec. 25, 1972, aged 55 

Benjamin K. Bollinger, Denver, Pa., on 
Nov. 13, 1972. aged 63 

Helen Garber Houghton, Huntsdale, Pa., on 
July 13, 1972. aged 82 

Arthur Burkholder, Lincoln, Neb., on Dec. 
13. 1972. aged 86 

Elvin Butler, Roaring Spring, Pa., on Oct. 
28, 1972, aged 66 

Helen Clay, Rockwood, Pa., on May 9, 

1971, aged 67 

Lula Cline, Harrisonburg, Va., on Nov. 30, 
1972 

Frederick Curie, Orrville, Ohio, on Jan. 2, 
1973, aged 60 

Mary S. Davidson, Lititz. Pa., on Nov. 22, 

1972, aged 84 

T. J. Dingle, Huntsdale, Pa., on Dec. 18, 
1972, aged 70 

Harry S. Dohner, Akron, Pa., on Dec. 23, 
1972, aged 67 

Elmer Early, Harrisonburg, Va., on Dec. 
19. 1972 

Charles Fyock, Davidsville, Pa., on Dec. 
19, 1972, aged 75 

Harvey Gent, Greeneville, Tenn., on Dec. 
31, 1972, aged 88 

William Gibson. Barren Ridge, Va., on 
July 27, 1972, aged 86 

Orin W. Gilbert, Barren Ridge, Va., on 
Apr. 11, 1972, aged 73 

Gertrude L. Halsey, Boonsboro, Md., on 
Dec. 14, 1972, aged 89 

Beatrice Harris, Barren Ridge, Va., on Dec. 
19, 1972, aged 82 

Floyd R. Hartman, Duncansville, Pa., on 
Jan. 20, 1973, aged 67 

Alva Mack Hockman, Winchester, Va.. on 
Dec. 22, 1972, aged 82 

Omer Holden, Kingsport, Tenn., on Dec. 5. 
1972 

Homer Johnson, Rockwood, Pa., on Nov. 5, 
1972, aged 77 



a new constitution and by-laws for the 
senate. 

Miley was chairman of the speech de- 
partment at Ashland College for 25 
years. Then a severe hip operation lim- 
ited his academic responsibilities for a 
considerable time. It was in 1969 that he 
was awarded the plaque as outstanding 
faculty member. 

He has been honored by entry in 
national and international biographies 
and directories. 

The Mileys' only daughter, Sondra, 
graduated from Manchester College in 
1958. Later she earned her Ph.D. degree 



A. L. Landis, Mechanicsburg. Pa., on Sept. 
26. 1972, aged 86 

Frances McKimmy, Gladwin, Mich., on Nov. 
26. 1972, aged 67 

Lloyd McWhorter, Prairie Grove, Ark., on 
Oct. 30, 1971, aged 72 

Clifford L Meyers, Huntsdale, Pa., on Nov. 

15, 1972, aged 72 

Alice P. Miller. Portland, Ore., on Dec. 6. 
1972, aged 80 

Calvin Miller, Lititz, Pa., on Nov. 18, 1972. 
aged 61 

Elizabeth A. Miller, Boonsboro, Md., on 
Dec. 3, 1972, aged 87 

Edgar Minnix, Boones Mill, Va., on Sept. 
10, 1972 

Horace A. Price, Harleysville, Pa., on Dec. 
19, 1972, aged 72 

Earl E. Rau, Gladwin, Mich., on Dec. 22, 

1972, aged 71 

Clara K. Replogle, Martinsburg, Pa., on 
Dec. 22, 1972, aged 93 

Myrtle M. Rhoades, Dayton, Ohio, on Sept. 
29, 1972, aged 84 

Phillip S. Royer, Westminster, Md.. on Oct. 
24, 1972. aged 70 

Rosie Sanger, Barren Ridge, Va., on Sept. 
13, 1972, aged 73 

Oscar Schrock. Rockwood, Pa., on Jan. 10, 

1973, aged 66 

B. F. Sensenbaugh. Polo, 111., on Dec. 11. 
1972, aged 95 

Leroy W. Shafer, Bancroft, Mich., on July 

26, 1-972 

Effie Smith, Barren Ridge, Va., on June 19, 
1972, aged 81 

Erie F. Sollenberger, Martinsburg, Pa., on 
Jan. 20, 1973, aged 89 

Mary Stahl, Gladwin, Mich., on Dec. 16, 
1972, aged 98 

Margaret Sunderlin, Butler, Pa., on Dec. 

16. 1972. aged 58 

Mary Ann Swihart. Goshen, Ind., on Dec. 

27, 1972, aged 90 

Albert Wagner, Hatfield, Pa., on Dec. 21, 
1972, aged 72 
Grant WaUizer, Cumberland, Md., on June 

28, 1972, aged 76 

S. Olive Widdowson, Scalp Level, Pa., on 
Dec. 9, 1972, aged 91 



24 MESSENGER April 1973 



at Ohio State University. Her disserta- 
tion, researched at Edinboro, Scotland, 
rated the highest honor offered by the 
Ohio State English Department. Sondra 
presently is employed in the Stark County 
branch of Kent State University. Her 
husband. Dr. James F. Cooney, is as- 
sistant chairman of the English Depart- 
ment of Kent State University. James 
and Sondra's wedding ceremony was 
performed by her faiher on the spacious 
lawn of the family's country home. 

The Mileys have two grandchildren, 
Margaret, 4, and Charles, 9 months. 

Behind the involvements of W. H. 



Miley stands a fervent prayer life, one 
through which the petitioner strives "to 
align my thinking with what God knows 
I need." Such passages as Matthew 6:8, 
Romans 8:26, 27, and Mark 11:24 
are at the center of his understanding 
of petitionary prayer. 



w. 



Then asked how he does so many 
things, W. H. responded, "I work all the 
time, but hilariously." It is no secret that 
he is something of a campus cut-up, and 
he revels in the reputation of being the 
faculty's outstanding teller of funny 



stories. At age 65, Professor Miley has 
no plans for slackened pace. In fact, he 
says he is not going to retire; he's going 
to be retreaded. 

If you were to visit the teacher who is 
in his 29th year at Ashland College, you 
would probably find him vigorously en- 
gaged in one of his many enterprises. 
As he describes it, he's like a "one-eyed 
cat watching six mouse holes." 

But what has given a sense of direction 
and meaning to these activities, the pro- 
fessor makes clear, has been his member- 
ship in the Church of the Brethren and 
his complete belief in a life of prayer. □ 



G. L. Wine, Covington, Ohio, on Nov. 8, 
1972 

Jesse Winkler, Stanley, Wis., on Nov. 2 
1972, aged 78 

Fred A. Witter, Chambersburg, Pa., on 
Sept. 6, 1972, aged 80 

Bart Woltzen, Benson, III., on Oct. 13 
1972, aged 76 

Orma A. Workman, Orville, Ohio, on Jan 
20, 1973, aged 64 

Cloyd L. Yeager, North Manchester, Ind. 
on Nov. 24, 1971, aged 76 

Eva Yeager, Johnstown, Pa., on Oct. 29 
1972. aged 91 

Floyd A. Yearout, Fresno, Calif., on Oct. 25 
1972, aged 82 

George E. Yoder, Windber, Pa., on Oct. 3 
1972, aged 88 

Alvin R. Y'oung, Hartville, Ohio, on Jan 
19, 1972, aged 96 

Sonia Young, Ft. Wayne, Ind., on April 3 
1972, aged 19 

100th BVS unit I 

Didi Barend, of Holland, to DOVE, De- 
catur, 111. 

Pam Bowne, ot Kokomo, Ind., to Better 
Way, Inc., Elyria, Ohio 

Gwynne and Roger Books, of Greeley, Colo., 
to Christians for Peace, Bridgewater, Va. 

Stan Burriss, of Altoona, Pa., to Brethren 
Service Center, New Windsor, Md. 

Byron Clark, of New Carlisle, Ohio, to 
Grass Roots Economic Development Corpora- 
tion, Jackson, Ky. 

John Graybill, of Manheim, Pa., to Poland 

Kris and Bob Hamrick, of Yuma, Colo., to 
Christians tor Peace, Bridgewater, Va. 

Norbert Heinisch, of Germany, to Fort 
Wayne Children's Home, Fort Wayne, Ind. 

Mark Hemmerich, of Brookville, Ohio, to 
Poland 

Ulrich Henes, of Germany, to United Farm 
Workers, Philadelphia, Pa. 

Cindy Krout, of Spring Grove, Pa., to Miami 
Valley Child Development Center, Dayton, 
Ohio 

Carol Lehman, of Mt. Joy, Pa., to People's 
Health Clinic, Freeport, 111. 

Patricia Lichty, of King of Prussia, Pa., to 
United Farm Workers, Pittsburgh, Pa. 



John and Marcia McCarthy, of West Allis, 
Wis., to Harrisburg Church of the Brethren, 
Harrisburg, Pa. 

Robin Miller, of Spring Grove, Pa., to 
Mother Goose Center, Elgin, 111. 

Klaus Rabe, of Germany, to Harrisburg 
Church of the Brethren, Harrisburg, Pa. 

Alyce Replogle. of New Carlisle, Ohio, to 
Handi-Camp, Inc., Tucson, Ariz. 

Darlene Richards, of Osage, Iowa, to DOVE, 
Decatur, 111. 

Ted Rucker, of Aurora, 111., to Better Way, 
Inc., Elyria. Ohio 

Larry Shank, of Mt. Crawford, Va., to Elk- 
ton YMCA, Elkton, Md. 

Randy Steinmetz, of Holcomb, Kan., to 
McPherson College, McPherson, Kan. 

Ray Weaver, of Ephrata, Pa., to Camp La 
Verne, Angelus Oaks, Calif. 

Dagmar Woodward, of Hagerstown, Md., 
to Mother Goose Center, Elgin, 111. 

Licensing/Ordination 

Dickie Fox, ordained Dec. 3, 1972, Easley, 
Southeastern 

David Longenecker, licensed in November 
1972, Southeastern 

Stanley J. Noffsinger, licensed Dec. 31, 1972, 
Conestoga, Atlantic Northeast 

Alice Sherman, licensed Oct. 28, 1972, Balti- 
more, Friendship, Mid-Atlantic 

Loyal H. Vanderveer, ordained Nov. 12, 
1972, Locust Grove, Mid-Atlantic 

Dennis L. Brown, ordained Sept. 17, 1972, 
Antioch, Virlina 

Pastoral placement 

Dale Aukerman, from Sunfield, Michigan, 
to peace education assignment, Mid-Atlantic 

Craig Bailey, from Westmont, Johnstown, 
Western Pennsylvania, to Illinois Department 
of Children and Family Services, Chicago, 111. 

D. Conrad Burton, from Los Angeles, Pano- 
rama City, Pacific Southwest, to secular post 

Samuel Davis, to Capon Chapel, West Marva 
(lay leader) 

Chalmer Dilling, to Johnstown, Morrellville, 
Western Pennsylvania 

George E. Dilling, from Montgomery, West- 
ern Pennsylvania, to Hyndman, Western Penn- 
sylvania 



John F. Henry, from Arbutus, Western 
Pennsylvania, to minister to students, Uni- 
versity of Pittsburgh, Johnstown, Pa. 

Robert E. Keim, from Lone Star, Western 
Plains, to Buckeye, Western Plains 

Don Kindell, from Live Oaks, Pacific South- 
west, to secular position 

Paul Priddy, to St. Paul/Shelton, Virlina 

H. L. Ruthrauff, to Panorama City, Los 
Angeles, Pacific Southwest, interim part-time 
basis 

Richard Saville, to La Vale, Md., Commu- 
nity, West Marva 

Herman Turner, from Carson Valley, Middle 
Pennsylvania, to Tear Coat, West Marva 

Richard Wenger, from Diehls Crossroad, 
Middle Pennsylvania, to Snake Spring Valley, 
Middle Pennsylvania 

Wedding anniversaries 

Mr. and Mrs. B. F. Baker, Waterford, Calif., 
50 

Mr. and Mrs. Ira Barber, Santa Ana, Calif., 
50 

Mr. and Mrs. Harold Gouker, Lanark, 111., 
50 

Mr. and Mrs. Lowell N. Layman, Clover- 
dale, Va., 50 

Mr. and Mrs. G. B. Peterson, Knoxville, 
Tenn., 50 

Mr. and Mrs. Max Zinn, New Carlisle, Ohio, 
50 

Mr. and Mrs. Herbert Bridenbaugh, Mar- 
tinsburg. Pa., 51 

Mr. and Mrs. Carl Kinzie, Cloverdale, Va., 
52 

Mr. and Mrs. Paul Teeter, New Enterprise, 
Pa., 52 

Mr. and Mrs. Hazen Ebersole, New Enter- 
prise, Pa., 55 

Mr. and Mrs. Thomas M. Settle, Martins- 
burg, Pa., 55 

Mr. and Mrs. Price Dunahoo, Cloverdale, 
Va., 58 

Mr. and Mrs. Ray Ferverda, Milford, Ind., 
59 

Mr. and Mrs. Roy Moore, Santa Ana, 
Calif., 60 

Mr. and Mrs. Fred Stiverson, Omak, Wash., 
60 

Mr. and Mrs. Price Heckman, Polo, 111., 64 

Mr. and Mrs. Ben Via, Richmond, Va., 65 



[rs©(S)[LQ[r©(S^ 



Experimmt in video communication 



by Shirley J. Heckman 

In previous months on this page we have 
shared print and nonprint resources on 
several subjects. This month we want to 
tell you about the Parish Ministries Com- 
mission's development of a special kind 
of audio-visual resource. It is called 
"experiment in video communication" 
and uses the Sony videocassette system. 

Our rationale. Communicating the 
gospel has always been the task of the 
church. Every generation of Christians 
reappropriates the faith. The gospel 
story has been told in many ways to fit 
changing situations in which Christians 
of every era find themselves. 

The scriptures contain many literary 
forms — history, poetry, parables, letters. 
Early in the history of the church, both 
written and visual symbols were used to 
communicate concepts of the faith. 
Symbols like the cross and the fish con- 
tinue to embody sacrificial love and the 
Christ. Music and art have been signif- 
icant carriers of the faith for centuries. 
During the times when most people were 
not able to read, the story of the faith 
was told through drama in the streets, 
through the rituals of worship, and 
through stained-glass windows and 
paintings. 

With the invention of the printing press 
and the widespread availability of books, 
reading the Bible and the other books 
of the faith became very important. 
Translating the scriptures into many 
languages and teaching people to read it 
were and are significant activities. 

In more recent times, the motion pic- 
ture and sound recording have become 
important communication media. Tele- 
vision is a part of American life. Peo- 
ple are used to television. They like 
television. The use of television by the 
church has been limited by the expense 
and the necessity to work through broad- 
casting centers and to program for a mass 
audience. 

Videocassettes. Videocassettes op- 
erate through the conventional color or 
black and white television set which is 



already in the home. It operates in a 
similar way to audio cassettes except that 
there is the picture on the receiver as 
well as the sound. Its effect is very 
similar to that of commercial broadcast- 
ing. Business, industry, science, educa- 
tion, and government will be program- 
ming videocassettes to reach particular 
groups of people in their own homes. 

This new communication tool requires 
only three things: the television receiver, 
the videocassette itself, and the video- 
cassette player. Videocassette programs 
are already available on hundreds of 
subjects. Subjects range from Africa and 
agriculture to woodworking and yoga. 
Libraries will be checking out video- 
cassettes as easily as they now do books 
and on as wide a range of subjects. 

In addition to playing cassettes already 
programmed, the videocassette player- 
recorder can also record programs being 
broadcast over commercial channels. It 
has the capacity of making a cassette of 
one program being broadcast while you 
are watching another program on the 
television receiver. Being able to see both 
ball games, though they are broadcast at 
the same time, is the kind of possibility 
that will have people deciding to buy 



this equipment for use in their homes. 
No longer would it be necessary to take 
turns watching favorite programs sched- 
uled at the same time. You could watch 
one and record the other for later view- 
ing. When the machine was at our 
house, our son made a cassette of the 
portions of the Olympics that our older 
daughter didn't want to miss while she 
went out for a date in the evening. She 
was then able to see the Olympics the 
next morning. 

Many of us remember when we 
thought television would always be be- 
yond the reach of our family pocketbook, 
but technological advances and popular 
demand reduced costs over a period of 
time. A similar development happened 
with tape recorders, which once were 
bulky and too expensive for much use. 
Now with cassettes and transistorized 
players, they are small and inexpensive. 
Predictions in the videocassette industry 
are that both the cassettes and the play- 
er-recorders will decrease in cost and 
size. Their current cost range is the 
same as that of snowmobiles, a recre- 
ational vehicle that many Brethren have 
purchased. The videocassette player- 
recorder provides much more versatility 



Videocassette testing is occurring at Lena and eight other Illinois congregations 




GL. 



26 MESSENGER April 1973 



and educational value than a snowmobile 
and doesn't pollute the air. 

Our experiment. Because we have 
a responsibility to try the best available 
means of communicating the gospel, the 
Parish Ministries Commission in coopera- 
tion with the Illinois-Wisconsin District is 
conducting an experiment using video- 
cassettes. Nine churches in the district 
were chosen to provide a cross-section of 
the whole denomination in terms of lo- 
cation, history of the congregation, size 
of town, membership, and giving 
patterns. 

Cassettes have been created on family 
life, mission program of the church, the- 
ological understandings, use of educa- 
tional space, and the peace witness of 
the Brethren. Their length is from 9 to 
36 minutes. Some of the programs ask 
the viewers to stop the cassette to answer 
a question or work with a problem. 

Viewers are being asked for their eval- 
uation of both the content and the medi- 
um for presenting it. At Annual Confer- 
ence in Fresno, an exhibit will demon- 
strate the equipment and share some of 
the responses of participants in the ex- 
periment. After that a decision will be 
made as to whether and how much we 
want to program for the use of this 
particular vehicle for communicating the 
Christian faith. 

Television can be a catalyst drawing 
people together around a common con- 
cern, providing them with a common ex- 
perience, and provoking individual and 
group response. Milledgeville, 111., the 
first congregation involved in the experi- 
ment, has a membership of 91 and an 
average attendance at worship of 77. 
Twenty-six families or more than three 
fourths of active resident families had a 
participant in the experiment. Fifty- 
seven persons experienced one or more of 
the cassettes and 18 persons experienced 
all five of them. Project coordinator 
Marian Patterson wrote: "If nothing 
else comes of this whole project, our 
church folk have had some rich experi- 
ences together and have discussed some 
things they hesitated to talk about 
before!" 

Other congregations participating in 
the experiment in video communication 
are Lena, Franklin Grove, Batavia, 
Boulder Hill, Peoria, Virden, Woodland, 
and Elgin Highland Avenue. Q 




Give US Brethren material. 



Here it is — live! 
For each weekly lesson in A 
Guide for Biblical Studies, 
Graydon Snyder and Robert 
Neff talk about the Bible. Their 
comments, taped in segments 
of 5 to 6 minutes, are designed 
to enrich class discussion, to 
assist teacher preparation, to 
guide family study at home. 

Teachers at Bethany Theo- 
logical Seminary, Grady offers 
his perspective as a New Testa- 
ment student and Bob as an Old 
Testament student. Their dia- 
logue is informal, timely, lively. 

At a time when family mem- 
bers and friends are discover- 
ing the creative possibilities in 



exchanging tapes, here you can 
add one more use: communica- 
tion within the Brethren family. 

And this communication is 
centered on great Christian 
themes: this quarter. The Bibli- 
cal Basis of Our Faith; next 
quarter. The Ten Command- 
ments. 

A cassette covering 13 les- 
sons is $3.25 plus 30!^ postage 
and handling — 25 or 30 cents 
a week, a nickel for each min- 
ute of sound. 

How better to open thought- 
ful dialogue within your group? 
Fill in the form below and invite 
Grady and Bob to your church 
or home today. 



misB 



Send 



cassette tapes for use with A Guide for Biblical 



Studies, at $3.25 each plus postage, n This quarter only, n On 
ongoing basis. 

Send to: 

Address 

City 



State 



Zip 



Please bill: 

Address 

City 



State 



District 



Zip 



Congregation 

Return to The Brethren Press, 1451 Dundee Ave., Elgin, III. 60120. 



April 1973 MESSENGER 27 



h(B\r(B D ©l^giDiid] 



A beacon to the oppressed 



by Dieter Krieg 

I consider it highly tragic that so many 
people in the United States are unaware 
of the blessings which our system of gov- 
ernment and economy make possible for 
us. A letter in Messenger (Steve 
Hersch, Nov. 15) went as far as to say 
that "pulpits need the works of Marx and 
Lenin as much as the teachings of Jesus." 
That is a most offensive statement to 
someone like me who has had the oppor- 
tunity to live behind the iron curtain, in 
a country that is ruled by Marxists and 
Leninists. It should be an offensive state- 
ment to not only me, but to anyone who 
recognizes the teachings of Marx and 
Lenin as being totally atheistic and there- 
fore anti-Christian. 

In spite of the fact that I was a young 
boy when I lived in East Germany, there 
is much that I remember. Perhaps the 
most moving of all my recollections is the 
day when a cattle truck full of policemen 
drove up to our farm. The officers 
surrounded the house, some with guns 
drawn. They came to arrest my father 
who had been fighting for the exact same 
freedoms which we take for granted in 
this country, such as freedom of speech, 
freedom of the press, freedom to pursue 
one's chosen career, freedom to travel, 
freedom of religion, and freedom to bear 
arms. My father was hustled on to the 
truck and the guards heckled him for be- 
lieving in God and resisting the demands 
of the East German government. I ended 
up running behind that truck until it 
was long out of sight in a cloud of dust. 
Dad was sentenced to fifteen years in a 
concentration camp for having spoken 
against the communist regime and refus- 
ing that his farm be state-owned and 
state-operated. Thank God he managed 



To hold in respect and fellowship those 
in the church with whom we agree or 
disagree is a characteristic of the Church 
of the Brethren. It is to the continuation 
of this value, and to an open and prob- 
ing forum, that "Here I Stand" is dedi- 
cated. Reader response is invited. 



to escape, and all of us have been in the 
United States for nearly 17 years. 

In case anyone is quick to point out 
that my recollections are from nearly 
twenty years ago, and that the world has 
changed a lot since then, I would like to 
point out that the suppression of free- 
doms and truths is as much a part of the 
communist world today as it ever was. 
Think of the horrible invasion of 
Czechoslovakia in 1968. Last year's riots 
in Poland. The recent wheat deal to a 
country that threatens to destroy us and 
to outdo us. Russia's failures in creating 
a Marxist paradise would be known to us 
every day if we'd only open our eyes. 
The failures of the communist countries 
to produce and provide at a rate equal to 
that of the 'West can be traced down to 
one basic reason: lack of competition and 
incentives, or in other words, no free 
enterprise system. 

There are no freedoms under com- 
munism. The people are used, abused, 
and exploited. The entire system is sup- 
posed to work for the good of all, but 
in reality works for the good of no one; 
at best, only the big-wig party chiefs and 
their puppets benefit. Everything from 
what a child learns in the first grade and 
throughout his schooling, to what he 
wants to be, and what he may or may not 
buy, is controlled by the government. 
Take, for example, the purchasing power 
of my cousin, a doctor, and her husband, 
an architect. Their combined purchasing 
power of a couple of years ago required 
a year's savings to buy a refrigerator. 
To buy an automobile, whether new or 
used, a person is first put on a waiting 
list for 8 years. East Germany ranks 
among the top 10 industrial powers on 
earth but her rigidly controlled economic 
and governing system, which is in part 
manipulated by Moscow, cannot supply 
the needs of her people. If East Germans 
were not under communist rule, as im- 
posed on them by Russia after World 
War II, and the free enterprise system 
could flourish there, they would be as 
efficient and productive as the West Ger- 
mans who live in a democracy and the 
free enterprise system. 

We in America are fortunate to live the 
way we do. But it is unfortunate that 



many of us do not realize how good we 
have it. I find it hard to understand how 
so many native Americans can have a 
ho-hum attitude about the communist 
tyranny that is threatening virtually every 
country in the world that has managed 
to stay free. What we have to offer may 
not be perfect, but it's the best. Millions 
of refugees from behind the iron and 
bamboo curtains should be considered as 
evidence to this fact. And how many 
have risked their lives in order to cross 
the border to the West? It is one thing to 
leave behind all material possessions, 
including cattle and land; but to risk 
death while trying to improve one's 
standard of life, that must be the result 
of intolerable burdens brought on by the 
communist state. If the United States 
were not the land of opportunities and 
freedoms, then why do so many risk their 
lives to get to the West, the hub of which 
is the United States of America? Would 
the communists need barbed wire, mined 
fields, walls, barricades, dogs, machine- 



SQtnething more 

by Art Gish 

Thanks to the Women's Liberation 
Movement, I have become more aware 
of the oppression and pain women en- 
dure each day because of the insensitivity 
and male-supremicist attitudes of us men. 
I now see a little more the depth of my 
own sexism. But just as significant, the 
meaning of men's liberation is becoming 
clearer. 

The concerns our sisters are raising are 
important and they will not soon go 
away. What direction the movement will 
take, however, is not so clear. 

It appears that the movement among 
Brethren women for the most part is 
based on the encounter group approach, 
an essentially pietistic approach. The 
article in the August 1972 Messenger 
describes women's awareness retreats in 
such a way to make them sound like an 
old-fashioned revival meeting. This ar- 
ticle emphasizes feeling, personal con- 



28 MESSENGER April 1973 



gun-toting guards, and tanks in order 
to contain her people if it were really the 
Marxist paradise they claim it to be? 

I am thankful to be living in America, 
a free country; anyone thinking it is not 
free should try living under communism 
for a while. I applaud the American 
economic system, and I support all ac- 
tions of our government which will bring 
about destruction of communist elements 
wherever they may be found. It is up to 
us to make sure that we preserve and 
protect the ideals and freedoms that were 
fought for 200 years ago. Those ideals, 
freedoms, and even economic opportuni- 
ties have been the envy of people every- 
where. Millions, including hundreds of 
Brethren, left their homelands because 
they were unable to find their freedoms 
and goals in a suppressive society. Amer- 
ica has always been a beacon to op- 
pressed people in the world; I am thank- 
ful for it. I hope and pray that the 
United States will never abandon its role 
as the Good Samaritan. D 



1 awareness 



fession, and conversion expressed by 
many tears. Pietism is part of our her- 
itage and is important, but we need to go 
farther, for this is only one part of the 
struggle. Pietism by itself is a dead-end 
street, but if linked with larger concerns 
it can be a great source of power and 
healing. Consciousness raising is im- 
portant, but more is needed than a new 
consciousness. 

We also need deep roots in biblical 
faith. There needs to be more emphasis 
on discipleship and the lordship of 
Christ. Above all, we should seek to be 
faithful to Jesus Christ. We need more 
awareness of transcendence, of the one 
who judges all our actions and move- 
ments, and shatters our idolatries. All 
social movements are in desperate need 
of this dimension and without it soon 
collapse. 

We need a deeper social and political 
understanding, a good analysis of history 
and how it is that we are where we are. 



We need to see the connection between 
capitalism and the oppression of women. 
Unless we go beyond a middle-class 
movement that accepts the basic values 
and structures of capitalist Amerika 
there will be little meaningful social 
change. However if a pietistic Christian 
faith is combined with a radical political 
stance, watch out. 

We need a deeper concern for trans- 



formation and conversion, and begin to 
see how a vision of the new leads to 
nonconformity with what is. We can 
begin to distinguish more clearly between 
the old order of oppression and sin and 
the new age of Christ's kingdom which 
will bring justice and equality, a time 
when women and men will be one, yet 
each having their own identities. That 
kingdom is already breaking in upon us. 



For thine is the 

by Bob Gross 

We human beings have a great deal of 
power within our reach. I refer not to 
the strength we have in electrical power, 
steam power, or nuclear power, but to 
our use of other, more potent types of 
power, which are basically of two kinds. 

One kind includes the power of fear, 
the power of violence and the threat of 
violence, the power of wealth, the power 
of status and position. It was with this 
kind of worldly power that the Bible 
says Satan tempted Jesus on the moun- 
tain. "All this power I will give thee 
... if thou therefore wilt worship 
me ... " (Luke 4:6, 7). Jesus refused. 

A second kind of power includes the 
power of faith, the power of hope, the 
power of suffering for the right, the 
power of communion, the power of love. 
This kind of power comes from God. 
"You will receive power when the Holy 
Spirit comes upon you. . .", Jesus told 
his disciples (Acts 1:8). 

We know well both kinds of power. 
We live in a world ruled for the most 
part by the first sort of power, and we 
belong to a church which proclaims the 
supremacy of the second. It is the power 
of the Spirit which would bring in God's 
kingdom here on earth, and it is worldly 
power which opposes and denies the 
kingdom. We, then, must choose which 
kind of power will rule our lives. 

Although we claim to believe in the 
power of the Spirit, it seems we more 
often choose to base our lives on 
worldly power. We say we love our 



power 



enemies, yet many of us follow the 
government's call to war, many of us 
work for or invest in companies which 
produce weapons, and most of us willing- 
ly pay the taxes which make war pos- 
sible. We pray, "Give us this day our 
daily bread" while we surround ourselves 
with new cars, carpets, and color tele- 
visions. We call God our protector, yet 
we live behind locked doors and life 
insurance. 

We have our excuses, of course, but 
Jesus strikes down every one of them. 
We say that we have a "right" to what- 
ever possessions and comforts we can 
afford, but Jesus would instruct us as he 
did the rich young man: "Sell your 
possessions and give to the poor . . . and 
come follow me" (Matt. 19:21). We 
say that if we quit our job at General 
Electric because GE is a major w^r 
contractor, it will mean a loss of salary 
and position. Or we cry that we can't 
live on an income below taxable levels, 
because we need more money than that. 
Jesus said, "Look at the birds of the air; 
they do not sow and reap and store in 
barns, yet your heavenly Father feeds 
them. You are worth more than the 
birds!" (Matt. 6:26), and "I tell you 
this: a rich man will find it hard to 
enter the kingdom of heaven" (Matt. 
19:23). 

As long as worldly power holds such 
sway over us, we cannot fully participate 
in the kingdom. We cannot bring light 
into the world, because our own light is 
so dim that we have lost our way. We 
are not the salt of the earth, because 



April 1973 MESSENGER 29 



r— %^/~T 



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ATTACH 
LABEL 
HERE 



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I to: Messenger, Chur 
leral Board, 1451 Dl 
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Df the Brethren, 
se Ave., Elgin, 



name 


(pleas 


e print) 




address 


city 




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little ones you love. 




THE 

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— Mrs. Billy Graham 

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30 MESSENGER April 1973 



we have lost our saltiness. We are of 
little use to God in our present condition, 
and indeed the effect of our lives is to 
hinder God's work. 

When we are honest enough to admit 
that we are not what we are called to be, 
we still try to hide behind the claim 
that we are too weak, that the cost of 
discipleship is more than we can bear. 
But we are answered in Ephesians 6:10, 
"Be strong in the Lord and in the 
power of his might," and in 1 Corinthians 
1 :25, "The weakness of God is stronger 
than men." 

Weak links make a weak chain. Weak 
members, with so much of their faith in 
worldly power, make a weak church, 
and that is what the Church of the 
Brethren, like almost all Christian 
churches, is today. As a body of be- 
lievers, we have almost unlimited po- 
tential, but we cannot realize that 
potential unless we rely on the power of 
the Spirit. To the extent that our 
churches resemble the institutions of the 
surrounding society and reflect the 
values of that society — to that extent 
they are not really the church. Read in 
Acts the story of the early church. 
Study the lives and thought of the 
Schwarzenau Brethren. Then look at our 
churches today. Most are weak and 
self-centered, with only a vague sense of 
their purpose. Most are useless in the 
work of spreading the Good News, 
because they are not participants in the 
Good News — the power of the Spirit. 

But the Church of the Brethren is not 
yet dead. We still have what it takes to 
be the church. ("Where two or three 



are gathered together in my name, there 
am I in the midst of them," (Matt. 
18:20). And from time to time, we have 
shown the life that is in us. The Brethren 
response to the flooding in eastern 
Pennsylvania, the continuing witness of 
BVS, and the individual and collective 
efforts of some committed Brethren to 
live out their beliefs in their style of 
living — all testify to the existence of 
the Spirit's power among us. 

Before we pat ourselves on the back 
for such accomplishments, however, we I 
should recognize that they are the ex- I 
ception, not the rule. For most of us in * 
the Church of the Brethren, the church 
and its work play a small part in our 
lives. We spend too much of our en- 
ergies in gathering more than our share . 
of material things, and in the process we« 
find ourselves participating extensively J 
in societal, corporate, and governmental 
structures based on the values of this 
fallen world and its worldly power. 

The expression of our faith must not 
be confined to our spare time. We are 
called to love God with all our heart, 
and with all our soul, and with all our 
mind, and with all our strength. Halfway 
is not enough. This means we must quit 
our jobs if they contribute to war or 
to the destruction of God's world, we 
must refuse payment of taxes for war 
purposes if we believe that human life is 
sacred, and we must cease laying up 
treasures on earth. When we refuse to 
answer to worldly power, we can then 
turn our energies to the bringing in of 
the kingdom. We can then "be strong in 
the Lord and in the power of his 
might." D 1 



On taxes for war purposes 



by Charles Beyer 

This past spring my wife and I spent a 
day touring the seacoast city of 
Bergen, Norway. Within our group 
were persons of many nationalities to 
whom the guide described in Nor- 
wegian, English, and German what 
we were seeing. 



As we stopped in the harbor area to 
view some buildings erected by the 
Hanseatic League Merchants, the 
guide pointed out one building in 
particular. In 1943, as German oc- 
cupation officers gathered there to 
celebrate the birthday of Adolf Hitler, 
a Nazi ammunition ship docked near- 
by exploded, killing hundreds of 



I 



persons and turning the harbor area 
into a blazing holocaust. The after- 
shock sprayed shattered glass on per- 
sons who had rushed to their windows 
when the flash occurred, blinding even 
those located some distance from the 
harbor area. This war incident, the 
guide indicated, brought the single 
most tragic day in the entire history 
of Bergen. 

The guide told his story three times, 
in Norwegian, then English, and 
finally in German. Seated immediate- 
ly behind us in the bus was an older 
couple from Germany. This couple 
could understand only the word 
"Hitler" during the first two accounts. 
From comments and stirrings they 
made, I knew they were uncom- 
fortable. Finally, the wife leaned to 
her husband and whispered, "I wish 
he would stop talking about Hitler." 

The very moment she spoke, I 
imagined myself touring Veitnam 
thirty years from now. I saw a young 
Vietnamese woman telling how during 
the 1960s and 1970s, US planes and 
bombs repeatedly devastated her 
community until it was fit for neither 
human nor animal life. She described 
how even the vegetation was destroyed 
or mutated. I agonized with that 
German couple as we listened to our 
guide tell his story in German. 

In November 1967 the Church of 
the Brethren General Board adopted a 
statement entitled Taxes for War Pur- 
poses. In it our denomination urged 
us to consider whether or not we can 
conscientiously pay taxes to support 
war and military purposes. The 
German couple's discomfort that day 
in Bergen heightened my awareness 
of the meaning of the statement. To 
remind us of the 1967 statement, por- 
tions are quoted here: 

The church recognizes and en- 
courages freedom of conscience re- 
garding war and the payment of taxes 
for war purposes. Although it rec- 
ommends alternative service instead 
of military service * it recognizes that 



* In 1 970, the Church of the Brethren 
Statement on War was amended so that 
both alternative service and nonviolent 
noncooperation are commended to 
persons facing the draft. 



not all members will hold the belief 
which the church recommends. The 
same may be said regarding the pay- 
ment of taxes for war purposes. Al- 
though the church opposes the use of 
federal taxes for war purposes and 
military expenditures, it recognizes 
that not all members will hold this 
belief and that, even among those who 
do, there will be different expressions 
of that belief. 

Present Alternatives. Four 
positions on the payment of federal 
taxes for war purposes are evident: 

1. Paying of taxes 

2. Paying the taxes but expressing 
a protest to the government 

3. Voluntarily limiting one's in- 
come or use of services to such a low 
level that they are not subject to 
federal taxation 

4. Refusing to pay all or part of the 
taxes as a witness and a protest ..." 

On behalf of the World Ministries 
Commission, I would like to know 
how Brethren have responded to the 
Statement on Taxes for War Purposes. 
I would appreciate your taking time 
to return the following questionnaire, 
using the space provided here to share 
interpretation of actions and feelings. 
The results of this survey will be 
shared with all who respond. 



I (we) have taken the following 
stance regarding the payment of fed- 
eral income and telephone taxes. 

1. Payment of taxes. 

2. Payment of taxes under 

protest. 
3. Voluntarily limiting income 

so as not to be subject to 

federal taxation. 
4. Nonpayment of all or part 

of the taxes. 



Signed 



Address 



Return to: World Ministries Com- 
mission, Church of the Brethren 
General Board, 1451 Dundee Avenue, 
Elgin, Illinois 60120 



"/f you wanf fo 
do a disservice 
to your family, 

DIE 
WITHOUT 
a WILL" 



This blunt and rather cold-sounding 
challenge by an experienced estate 
counselor is regrettably one which 
could be addressed to many church 
members who neglect this vital area 
of responsibility. 

Too many Christian men and 
women who try to live responsibly 
neglect to arrange for their re- 
sources after death, and their estate 
is dissipated by circumstances. 

Your will is one of the most im- 
portant documents you will ever 
sign. To assure its being properly 
drawn, in accordance with the laws 
of your state, it is important that 
you have your will prepared by a 
competent attorney. 

Before you see your attorney, 
however, there are several things to 
know and consider. They are set 
forth in an authoritative booklet, 
"Making Your Will." A copy is 
yours for the asking. 



Please send me. 


without cost, "Making 


Your Will." 










City 


State Zip 



Church of the Brethren General Board 

Office of Stewardship Enlistment 

1451 Dundee Avenue 

Elgin, Illinois £0120 



SI 7:4/73 
April 1973 MESSENGER 31 



SUMMER Of 73: 

McPherson College- 

For an educational vacation . . . 
June 4-23, wilderness experience, 3 
weeks in the Colorado Rockies. 
June 11-22, historical and field 
geology, 1 week at Camp Colorado. 
June 22 — July 9, the English Pri- 
mary school. June 25 — July 20, 
study tour of southeastern US. July 
15 — Aug. 5, design and fashion in 
Europe, tour of 5 countries. July 
23 - Aug. 3, hiking the high Si- 
erras, bus tour and back packing the 
John Muir trail. 
For workshops in humanizing 
education . . . 

June 4-8, teaching in the open 
classroom. June 11-15, building a 
successful self-image. June 18-22, 
improving human awareness. July 
2-13, "Schools Without Failure." 
Consider McPherson College for 
specials like "Using newspapers in 
the Classroom" and for regular 
classes and independent study. 
Graduate and undergraduate credit. 
Reasonable audit fees. Enrollment 
limited on many workshops. Write 
for information: Summer School 
Director, McPherson College, 
McPherson, Kans. 67460. 



CLASSIFIED ADS 



ANNUAL CONFERENCE AND ALASKA — Air con- 
ditioned bus tour to Annual Conference in 
Fresno, Calif., and then to Alaska, returning via 
Canadian Rockies. A second bus will travel to 
Fresno and return after Conference via Disney- 
land and Grand Canyon. Both tours leave June 
19, 1973. Write J. Kenneth Kreider, Route 3, 
Elizabethtown, Pa. 17022. 

SPEAKER AVAILABLE -Rev. Dale E. Rummel is 
available and interested in holding evangelistic 
services, teaching ministries, and speaking en- 
gagements. Contact him at Route 1, Bolivar, Pa. 
15923. 

BLESS THIS FOOD COOKBOOK - This cookbook 
includes the favorite recipes of the women 
and friends of the Wilmington, Del., congrega- 
tion. Delicious food, household tips, and bits of 
inspiration are compiled into 177 interesting 
pages. To order your copy, send $3 to Cook- 
book Committee, Wilmington Church of the 
Brethren, 27 Belmont Ave., Richardson Park, 
Wilmington, Del. 19804. 

PHYSICIANS NEEDED -Physicians are needed 
to help provide total comprehensive health care 
to a rural county in Kentucky's beautiful Cum- 
berland Mountains. There is much leisure time 
for your interests and keeping your head to- 
gether. If interested, contact Philip R. Curd, 
M.D., Box 124, McKee, Ky. 40447. 



LETTERS / continued from 1 

no such, strong demand. The worker can- 
not spend time joining, organizing, and writ- 
ing letters. He must spend all his time 
surviving. 

The organizing of the grape industry was 
an accident, caused almost entirely by na- 
tionwide publicity. The industry itself was 
mostly composed of a few large ranchers 
who compromised rather than face more ad- 
verse publicity. 

It would be nice if there were a solution 
to the laborer's problem of poor pay and 
low social status. I've thought of ways out 
for him, but the only obvious way if for 
his children to be mobile enough to move 
to the city and compete in the job market 
there. 

This is what the family farmer has been 
doing for years. He gives up on an im- 
possible situation and changes his position 
in society. 

The result will be large mechanized cor- 
porations farming the land. But that's the 
way our society is pointed, unless we decide 
to change it by changing the laws that en- 
courage millionaire farmers to invest for 
reasons other than a production profit. 

If we accept change as inevitable, let's 
at least try to be helpful in the process. 
First let's be considerate, then maybe we 
can try to ease specific pains like education 
gaps, malnutrition, language barriers, and 
low social status. 

James 'White 
"Vuba City, Calif. 

BEYOND COMPREHENSION 

To find the article, "The Gospel and 
Archie Bunker" by Richard L. Landrum 
(January), in the official paper of the 
Church of the Brethren is beyond our com- 
prehension. 

It is quite clear that Messenger has 
neither purpose nor direction. "Archie 
Bunker" would say, "You don't know what 
you are doing or where you are going." 

At best the article is literary limburger 
or journalistic tripe. . . . 

The negative impact of this article makes 
me wish to disaffiliate with the Church of 
the Brethren and this after more than fifty 
years a member of same. 

Our subscription will be terminated. 

A. Swank 
Williamstown, Ohio 

AN AFFIRMATION 

I want to praise the Brotherhood for the 
consideration and cooperation they have ex- 
tended to the Brethren Revival Fellowship. 

Not only by providing time and space for 
us at Annual Conference last year, but also 
for aflfording us space in the Messenger 
magazine from time to time. 

It is our hope that in the future you will 



remain sensitive to the Brethren Revival 
Fellowship as we continue to represent sta- 
bility within the Church of the Brethren. 

We also want to continue to support our 
Brotherhood in any way we can. . . . 

Landis Hornberger 
Ephrata, Pa. 

MISSIONARIES TO SUBURBIA 

The vast number of persons of nominal 
faith in our suburban areas has long been 
a concern of the church. Various methods 
have been used to attract such people and 
bring their faith alive. Most attempts have 
not met with any 'great success. There is 
one method which has proved successful 
in other areas of the world but has never 
been tried in our small communities. We 
need to establish missions in the suburbs! 

We Brethren pride ourselves on the mis- 
sions we develop in areas of need and rightly 
so — but suburban America has never been 
thought of in this light. We speak of "going 
into the ghetto," sending workers to Ap- 
palachia, and establishing missions in foreign 
lands. There is an obvious need in these 
areas for dedicated, day-by-day contact by 
workers whose job it is to get to know the 
people and their needs. Our small commu- 
nities need just such single-minded effort. I 
realize that Christians everywhere do share 
their faith daily, but what is needed is the 
sense of vocation of the missionary. Just 
think what could be accomplished by a 
group of people who demonstrate, by the 
example of their daily lives, what it means 
to depend upon a loving, personal God. 
Missionaries who feel God's call to Suburbia 
as strong as any have felt called to China 
or Africa. 

There is a field ready for harvest in our 
own backyards — not a field of unchurched 
heathen but of people who have heard the 
Gospel for so long that they no longer listen. 
The Good News is not just a message but a 
way of life. People in our suburban commu- 
nities don't need to hear it again, in many 
cases they hear it frequently on Sunday 
mornings. They need to see it in action. 
They don't want to hear "Christ is the 
answer" — they need to see for themselves 
problems being solved by trusting in God's 
promises. 

I want to establish such a mission in my 
own community, but I need help. Are there 
others who feel God leading them into this 
type of ministry? Could "Missionary to 
America" be your answer to God's call? 

Let's at least investigate this possibility. 
During this year of Key 73, nothing should 
be overlooked which might help others real- 
ize a vital faith. „ 

Beth Sherman 

105 Coronet Dr. 

Linthicum Heights, Md. 21090 



32 messenger April 1973 




Here comes the church 

Here comes the church. A young church, so far as anniversaries go. 
But a historic church too. Rooted in the Christian faith that continues 
from the time of Christ. Nourished through fifty years of missionary 
endeavor. Now an autonomous, Nigerian church. The members call 
it Lardin Gabas, which simply means "eastern district" of the Church 
of Christ in the Sudan. 



The Brethren Press announces the publication of 
Lardin Gabas: A Land, A People, A Church, an 

attractive, large-format book of 128 pages, half text, 
half pictures, describing the land, the people, the 
customs, the crafts, the leaders, the churches — and 
the promise of the Lardin Gabas area. 

Edited by Chalmer E. Faw, the book contains chap- 
ters by Nigerian and missionary writers reflecting 
the vitality of the Lardin Gabas church as it joins 
with the Church of the Brethren in celebrating 50 
years of Brethren mission work in Nigeria. 



The price is $6.50. For a limited time (until July 
1) readers of Messenger may take advantage of two 
special oflers: a discount price of f5.20 for Lardin 
Gabas alone; or a combination of Lardin Gabas and 
No Longer Strangers (biography of H. Stover Kulp) 
for $6.50. 



Send orders to: 



THE BRETHREN PRESS 

1451 Dundee Avenue 
Elgin, Illinois 60120 



April 1973 MESSENGER 33 



Ahis is the story of an exciting ministry 
to those who seek recreation of body and 
spirit in the majestic setting of Sequoia- 
Kings Canyon National Parks. For nine 
months in 1972, January through Sep- 
tember, I served as resident minister for 
the Church of the Sequoias. For the 
three summer months this involved liv- 
ing in a trailer under the shadow of the 
awesome giant sequoia trees in the park. 

This ministry is part of a widespread 
effort providing opportunities for wor- 
ship and pastoral services to the millions 
of vacationers in national and state parks. 

Twenty years ago a young Princeton 
Seminary graduate, Warren Ost, pre- 
sented to the department of evangelism 
of the National Council of Churches a 
proposal to use seminary and college 
students in a worker-priest ministry in 
the parks. The department gave enthusi- 
astic endorsement and substantial support 
to this program. In recent years the 
program, still under Mr. Ost's leadership, 
has become independent of the National 
Council, supported by a wide variety of 
denominations. Thousands of students 
have served in the Christian ministry in 
the National Parks program, working 
for the Park Service or the concession 
companies, and giving many hours a 
week to conducting worship, Bible 
classes, '"rap sessions," vespers, sings, 
and other ministries. In 1972, 255 
students served in 55 national parks. 

The Church of the Sequoias has been 
serving vacationers in Sequoia and Kings 
Canyon for 40 years. It is administered 
by a board representing some twelve 
denominations, the American Bible So- 
ciety, the National Park Service, and the 
Sequoia-Kings Canyon Hospitality Serv- 
ices, Inc., which is the concession com- 
pany for these two adjacent parks in the 
Sierras of California. It is a unique 
venture, using students recruited by the 
Christian Ministry in the National Parks, 
and a large number of guest ministers, 
all supervised by a resident minister 
appointed by the board. 

This past summer, 76 guest ministers 
from fifteen denominations spent one or 
two weeks living in cabins or tents pro- 
vided by the Church of the Sequoias 
amid the towering grandeur of sequoias 
and firs or beside placid Hume Lake, or 
in the rugged majesty of Kings Canyon. 
They conducted Sunday services of 

34 MESSENGER April 1973 



I will lift up my 




Church of the Sequoias, 1972, 
from top: frequent communions, 
the David Alaos and Sue Elde, 
seminarians on the team 



by Edward K. Ziegler 




worship, visited in campgrounds on 
Saturday evenings, shared with the stu- 
dent ministers in their tasks, and were 
often sought out for pastoral counseHng. 
They received no honorarium. In fact, 
they each made a small contribution to 
the treasury for the use of the vacation 
quarters they occupied. 

These ministers and their families 
came from all over California, and some 
from Arizona and Oregon. The eleven 
student ministers came from all over the 
country. A "Christian Unitarian" from 
Harvard Divinity School, an Episcopal 
priest from Nigeria, a Nazarene woman 
studying at Nazarene Theological Sem- 
inary, a Catholic seminarian from Balti- 
more, a Presbyterian woman from a 
Lutheran college, a resourceful Luther- 
an teacher from Dayton, a tiny Meth- 
odist graduate student from Boston, an 
Evangelical Covenant honor student 
from North Park College, Chicago, a 
Texas Methodist from Scarrett College, 
a Polish Missouri Synod Lutheran minis- 
terial student from New York, a Meth- 
odist track star from an Arkansas 
college — this was our team. 

The team members worked in markets, 
gift shops, offices, gas stations, coffee 
shops, and maintenance crews. Several 
of them gave outstanding service in the 
program as well as working 48 hours a 
week for the company. They organized a 
beautiful Sunday evening vesper service 
on Beetle Rock at Giant Forest, had 
excellent Sunday school classes, and were 
a fine leaven among the five hundred 
employees of the hospitality services. 
Often during the summer, students 
planned the entire Sunday morning 
service. 

Judy Fleming, the Nazarene seminar- 
ian, had a Sunday school at Grant Grove 
sometimes with more than sixty children 
present. She recruited teen-agers from a 
nearby residential resort to help her. 

Steve Emmett, the Harvard student, 
took the service at Dorst Campground 
and here preached his first sermon — on 
"Christ or Caesar." The experience was 
so good that it led to his decision to 
enter the parish ministry. He was to be 
ordained in November, on his birthday. 

Ronald MacDonald (honest!) was a 
track star, preached once or twice, or- 
ganized and led vespers services, played 
the guitar for Sunday services, and 



climbed every Sierra peak within a 
dozen miles. 

Roger Bauser, Lutheran schoolteacher 
from Dayton, preached several excellent 
sermons, rapped with young campers, 
and was to leave in January to teach in a 
Christian school in New Guinea. 

David Alao from Nigeria is in Amer- 
ica on a two-year World Council of 
Churches fellowship. He was a great 
student minister, but had real difficulty 
with the oil company credit cards at the 
gas station. His lovely wife Rachel flew 
from Nigeria to spend a month with him. 

Many thousands of attractive scripture 
portions, donated by the American Bible 
Society, were given to campers in the 
Saturday evening campground visitation 
and at services. Concordia Press donates 
bulletins for use in the services. 

The resident minister recruited the 
guest ministers and saw that their living 
quarters were in order. He prepared 
orders of service for the services and had 
bulletins and promotional literature 
printed. He was pastor and confidant to 
the student ministers. Occasionally he 
led a service when neither guest minister 
nor student was available. Several times 
he officiated at weddings for young 
couples who wanted to exchange their 
vows in the outdoor cathedrals of the 
sequoias and the "Range of Light." He 
maintained a pleasant relationship with 
Park Service officers and rangers, as well 
as the officers of the hospitality service. 



Ahousands of people, from all over the 
United States and several other coun- 
tries, find that this Christian ministry in 
the parks, with services of worship held 
among the great trees, gives a spiritual 
dimension to a vacation. In the 103 
Sunday morning services conducted last 
summer by the Church of the Sequoias, 
nearly 8,000 persons worshipped. The 
majority shared in frequent observances 
of communion. Hundreds more at- 
tended the vesper services in the in- 
comparable beauty of the Sierra sunsets. 
Thus, among the nearly two million 
visitors to Sequoia and Kings Canyon, 
many thousands lifted their eyes to the 
mountains and the serene majesty of the 
trees, and drew near to God the Creator. 
They returned home with the assurance 
that "This is my Father's world!" Q 



April 1973 MESSENGER 35 



®dlO'&©B=D®D 



Vietnam: Let us begin. 

With this title Norman Cousins editorialized in 
World magazine that the single most important 
item on the American agenda is the rebuilding 
and healing of Vietnam. "Seldom in our history," 
he declared, "has there been so overwhelming a 
need and so towering an occasion for the com- 
passionate purpose of the American people." 

Not everyone agrees. For many citizens Indo- 
china has so long dominated the landscape they 
are eager to see an abrupt shift in focus. And 
among those who are supportive of reconstruc- 
tion, the motivation is, as may be expected, a 
mixed bag. 

One argument Mr. Cousins himself advances 
has to do with responsibility and proportion: If 
we can spend $32,000 to kill a single Vietnamese 
and $325,000 to destroy a single village, we can 
afford at least that much to reconstruct homes. 

He and others see reconstruction in Vietnam 
as an essential step toward restoring our nation's 
standing in the world community. Some argue 
that in light of what the war has done to our- 
selves, the deterioration of our own national 
spirit, a constructive response is a stride toward 
self-respect and regeneration. 

Within the church, there are persons who 
view the tremendous need of Vietnam as an op- 
portunity for the Church of the Brethren to de- 
velop its own reconstruction program, a model 
no less for others. The possibility has appeal, for 
Brethren have demonstrated their ability to re- 
spond to tangible needs. 

On Vietnam, the question of what type of 
assistance, and how much, does not catch the 
church unaware. For three years Brethren and 
other church leaders have consulted internation- 
ally on directions for postwar ministries in Viet- 
nam. One of the premises has been that the 
future of the country needs to be a Vietnamese 
decision, with control and influence from the out- 
side minimal. 

Beyond this, the consulting leaders staunchly 
concluded that so far as Christian witness in re- 



building Vietnam goes, the task belongs to the 
world church, of which American bodies are a 
part, rather than to each single denomination or 
national grouping. Explains H. Lamar Gibble of 
the World Ministries staff, "I do not want to per- 
petuate, under the guise of charity and compas- 
sion, one of the sins committed by the US military 
in Indochina — that we impose our solutions on 
a small and weak country and upon a culture we 
scarcely appreciate and understand." 

Hence the effort is under way to channel de- 
nominational responses through a governing board 
that is one third Vietnamese, one third other 
Asians, and one third church representatives from 
the rest of the world. This leaves the determina- 
tion of priorities, style of operation, assessment of 
needs, and even the timetable largely in the hands 
of the persons most concerned and affected. 

Reconstruction so cast may not at all points 
measure up to the terms we individually or de- 
nominationally would prescribe. In other ways it 
may prove far more imaginative. The significant 
factor is that reconstruction thus administered 
recognizes and issues out of the larger Christian 
community, to whom we pledge ourselves ac- 
countable. 



An the 1960s the Church of the Brethren was 
a trailblazer in mounting for Vietnam an ecumen- 
ical channel for cooperative service. Further, 
toward attaining a wider global perspective we 
helped bring Asian church representatives to the 
USA to interpret Vietnam through their eyes. 
Had we listened, had America been more respon- 
sive, the history of the last decade in Indochina 
would have been other than a story of incal- 
culable devastation. 

Now that repentance, reconstruction, and 
reconciliation are at hand, the prospect of team- 
ing up with the wider Christian community 
augurs well for development in Vietnam. Let 
us begin. — h.e.r. 



36 MESSENGER April 1973 






PIC VJ^klgl 

El6c:tpic Evsngelism 

Just think how many people watch the local news on TV every day. Then 
you can begin to imagine the potential such media has for extending 
news of the love of Christ ! Dennis Benson shares his expert knowledge 
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King Jesus' Manual of Arms for the 'Armless 

Vernard Eller, author of The MAD Morality, 
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He sets out to prove that "the Bible as a whole 
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and war." $4.75 

Mysticism: Its Meaning and Message 

Georgia Harkness discusses the main types of 
mysticism, concentrating on the biblical roots of 
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writers are interpreted including St. Augustine, 
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Experimental Preaching 

Edited by John Killinger. These efforts of 
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Curious Christians 

David H. C. Read encourages curiosity about 
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Lyle E. Schaller helps ministers with new con- 
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Head for the High Country 

David L. Caffey shares colorful experiences at 
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Disasters That Made History 

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Walter L. Cook gives youth 49 devotions to help 
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at" Lpur locoi book/tore mp^ 

Qbingdon ^ 






"Little food. Scant clothing. No nnedicine. 
No hospitals. Nothing but suffering and 
want. Where a single blanket is luxury. It 
hurts to think about it. The tears come. 
Such huge problems. Such drop-in-the- 
bucket resources. I'm only one person." 

MY GIFT FOR ONE GREAT HOUR OF SHARING 

Church of the Brethren General Board 
1451 Dundee Avenue, Elgin, Illinois 60120 



Amount $_ 



Name 



St./RFD 
City 



State 



Zip 



Congregation 



District 



Yes, only one. But one and two and fifty 
make a million. Together with other Breth- 
ren and other Christians our gifts make a 
difference. 

One way to help a broken world. That's 
what One Great Hour of Sharing is. Not 
~1 the only way. But a way. And a good one. 
It doesn't solve all the problems. But it 
helps us join hands instead of throwing 
them up in despair. 

It channels our caring and supports minis- 
tries of love. "As you did it to one of the 
least of these 

Send your One Great Hour of Sharing gift 
to Church of the Brethren General Board, 
_j 145] Dundee Ave., Elgin, III. 60120 



messenger 



CHURCH OF THE BRETHREN 



MAY 1973 




Mow: Eighty, and going with gusto 




©©DUl^Dlllt^ 



'IQ Ellis Study Offers Guidelines on Church-College Relationships. 

Summary of a study by Calvert N. Ellis points to future directions 

^2 O"*" Christian Thanatology. Thanatology is the study of the 
dying. For the Christian, asserts Carroll E. Simcox, the key to 
understanding is summed up in John's gospel: Because Christ lives, 
I too shall live 

16 ^'S^'^Y' 3"*^ Going With Gusto. Profiling the beloved Anna 

Mow, professor, preacher, writer, and Virginia's Mother of the Year, 
is Clare White 

1Q "Working With People Is Very Important to Me." A young 
man makes a turnabout in his life, by Norma Tucker 

27 ^^® Federal Budget: Whose Priorities? In a new column, "Word 
From Washington," Ralph E. Smeltzer comments on the budget issues 
before the Congress in light of how Christians can influence spending 

30 '^^y 73/Coquille 1873. Vernard Eller relates the story of 

Oregon's Myrtle Point church, the oldest Brethren congregation on the 
Pacific Slope 

In Touch introduces Dale Uirich, Mary Smeltzer, and Robert Rodriguez 
(2). . . . Outlook cites speakers and events of Annual Conference, 
reports on developments in Nigeria, in India, and at the upcoming Ameri- 
can Baptist general conference, describes a quiltmaking co-op, spotlights the 
arts at a Brethren home for aging, and notes Brotherhood staff assignments 
(beginning on 4). . . . James F. Mitchell offers an original ""Parable of 
Three Earthen Vessels" (15). . . . Cultural Information Series reviews 
Brother Sun. Sister Moon, the story of Francis of Assisi (20). . . . 
People and Parish features congregations in Ohio, Pennsylvania, Illinois, 
California, and Maryland (22). . . . Leland Wilson reviews books on 
war and peace (24). . . . Resources for "Learning How to Teach the 
Faith Better" are compiled by Shirley J. Heckman (26). . . . An 
editorial comments on ""Ears That Don't Hear" (32) 



EDITOR 

Howard E. Royer 

ASSISTANT EDITOR 

Linda K. Beher 

ASSOCIATE EDITOR 

Kenneth I. Morse 

PUBLISHER 

Galen B. Ogden 

VOL. 122, NO. 5 



CREDITS: Cover, 2 (right). 16 Edward J. 
Buzinski; i Bob Anderson; 4 (center; 
Owaeye Photo Service; 6. 7 Howard E. 
Royer; 8 (left) Commission on Religion 
in Appalachia; (right) Mary Ann Hylton; 
9 Don Honick; 11, 15, 24 artwork by 
Kenneth Stanley; 18 Gerrv Hoch; 20 Euro 
International; 26 Carol Ann Bales for Tom 
Stack and Associates 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter Aug. 20, 1918, under Act of 
Congress of Oct. 17, I9I7. Filing date, Oct. 1, 

1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to Reli- 
gious News Service and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: S5.00 per year for in- 
dividual subscriptions; $4.00 per year for 
Church Group Plan; 54.00 per year for gift 
subscriptions; $2.75 for school rate (9 months), 
life subscription. S75.00. If you move clip old 
^s from Messenger and send with new 
address. Allow at least five weeks 
r address change. Messenger is 
vned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave., Elgin, 
111. 60120. Second-class postage 
paid at Elgin, 111., May 1973. Copyright 

1973, Church of the Brethren General Board. 



addr 



■ 



WHAT THE STANCE SHOULD BE 

My husband joins me in commending you 
for your very fine editorial, ""The Crisis of 
Separation" (March). You have expressed 
so very well what we consider should be the 
convictions and attitudes of all our churches 
throughout the Brotherhood. "'It is to share, 
listen, read, communicate, and relate, thus 
establishing the basis for closer understand- 
ing . . . and to discover . . . that we have 
much more to agree on than to disagree 
about." We found every sentence clarifying 
what the stance of the church should be. . . . 

Dove Miller 
Broadway, Va. 

A VOTE FOR AMNESTY 

Thank you for calling our attention to the 
tv showing of "Duty Bound." I was able 
to view this very impressive program here in 
the Los Angeles area only because I was ill 
and unable to attend church services. What 
a shame it could not have been shown here 
at a later hour. 

My family has sent their vote for amnesty 
for the young man, and I wonder how any 
member of a Brethren church could vote 
otherwise. 

Mrs. Charles Boemler 
Redondo Beach, Calif. 

HEIFERS: WHO IS ELIGIBLE? 

I am responding to Sylvus D. Flora's let- 
ter in the February issue of the Messenger. 

Brother Flora is correct in deducting that 
the amount of $2,500 represents approxi- 
mately what a family receives annually 
rather than a per capita income. This in- 
cludes welfare payments which are in- 
creasingly repugnant to the Indian com- 
munity. 

He is also correct in suggesting that pas- 
tors should be eligible to receive a heifer. 
They are if they: (1) are in need; (2) have 
adequate facilities; (3) agree to provide 
proper care; (4) return the first female 
offspring to be given to another needy 
family. 

Thurl Metzger 
Heifer Project 
Little Rock, Ark. 

A PLACE FOR FOLKSINESS 

Several articles have appeared recently 
evaluating Messenger policy and its rele- 
vancy to the needs of the Brethren. 

I want to say that I share some of these 
concerns. First I want to say, '"Messenger 
is a great papwr." I am always thrilled by 
it. Secondly, I would say that it may have 
lost touch with people at the grass roots, 
those out in the hinterlands of Brethrenism. 
Perhaps it is becoming more of a profes- 
sional magazine for church leaders. Third, 



pglgjS ©Dn]S 



the average reader out in the local church 
is not able to express his ideas through 
its pages, or so it seems. We once enjoyed 
seeing "Joe's," "Jim's," and "Pete's" arti- 
cles and sermons; now things are done by 
more professional writers. Maybe this has 
to be but many miss the "folksiness" of the 
Messenger. 

Some years ago I served on a committee 
to study the Messenger. I think our com- 
mittee encouraged many of the changes 
that have come about in its pages. I would 
still stand by that but perhaps more orien- 
tation toward the forgotten reader in our 
small local churches could be a goal. 

Ernest R. Jehnsen 
Wakarusa, Ind. 

CONCERN ON A MIND-ALTERING DRUG 

The Atlantic Northeast District Board, 
concerned about the ever-increasing ac- 
ceptance of the use of alcoholic beverages, 
has sent the following statement to the 
General Board and staff. Realizing however 
that the problem is one which each of us 
must face, the statement is being shared 
with all Messenger readers. We would 
hope that all districts and congregations 
within them might share the concern and 
join forces with us in working at the prob- 
lem. 

To the members of the General Board 
and the Elgin staff: 

We live in a culture which is increasing- 
ly alcoholic. Virtually every television pro- 
gram and virtually every movie depicts use 
[of alcohol] as commonplace. 

At the same time, medical science and 
governmental agencies are sharpening the 
case against the use of alcohol. Recent 
studies by the federal government revealed 
the cost is much higher than earlier thought. 
Their figures suggest that one out of every 
nine who drinks becomes an alcoholic. In 
many cases, prevention of alcoholism is not 
a matter of "learning how to drink" or of 
exercising self-control. State highway pa- 
trol figures in Pennsylvania and Virginia 
suggest that 50 percent of all highway ac- 
cidents and 90 percent of all highway deaths 
are related to drinking. Research shows 
that any amount of alcohol destroys brain 
cells which can never be replaced. Some re- 
fer to this as "induced senility." Alcohol 
is a mind-altering drug used ten times 
more than all other such drugs combined. 

Yet, our denomination has been strangely 
silent. This, despite the fact that D. W. 
Kurtz in his widely circulated Messenger 
article, "Ideals," listed concern in this 
area as one of our five basic ideals. 

We have already expressed our concern 
I to the seminary where some of our young 



pastors say they began to drink. We want 
now to express our concern to you. We 
feel the historic Brethren statement, "mod- 
eration in things good; abstinence from 
things harmful," still applies. We urge you 
to break your silence and begin to face this 
major problem in the pages of the Messen- 
ger, with attention in curriculum and by 
providing personal leadership in this most 
critical area. 

Atlantic Northeast District Board 

DIVISIVE PRO-WAR VIEWS 

First I want to commend you on so many 
articles in Messenger in the past which 
have served to create unity and strengthen 
us Brethren. I am sorry that we will receive 
only one issue monthly. 

However, I do want to state my regret 
on the publication of the article by John F. 
Ebersole, "Serving God and Country" (Jan- 
uary). There were many unchristian views 
expressed concerning the basic Brethren 
doctrine of the pacifist position. We need 
only to know for what our early church 
leaders stood and what held the Brethren 
together. We do believe in the New Testa- 
ment as our creed and how can we accept 
Christ's teachings and not accept his basic 
teaching of peace? 

I believe that we do need to strengthen 
each other in the faith. Such views as ex- 
pressed by John Ebersole only lead to dif- 
ferences in opinion. We cannot rationalize 
but must come to agreement and have unity 
on this within the fellowship of believers. 
To express pro-war views is not at all in 
line with the mind of Christ. This is very 
plain to see as we read the New Testament. 

With loving concern and prayer for this 
brother and others who share similar views. 

Cathy Boshart 
Lebanon, Pa. 

NEEDED TO BE WRIHEN 

Thank you for the article, "Serving God 
and Country" by John Ebersole (January), 
and the repeat in that article of J. D. 
Saylor's letter in the Oct. 1, 1972, issue. 
Ebersole's article is an excellent resume of 
conscientious positions which we do hold 
under the "common roof of the church." 
This article needed to be written. I have 
learned to "pray without ceasing," not only 
for my husband who served our country 
in World War I, and a son who paid the 
supreme sacrifice in World War II, and a 
grandson who was shot down and rescued 
by a miracle in Vietnam, but for all those 
struggling to be conscientious in their de- 
cisions. 

The human race being what it is, there 
Continued on 28 




Threat of famine 



Two successive years of disappointing 
harvests in several developing countries 
have brought large portions of the 
world to the edge of disaster. With 
food reserves at their lowest point in 
20 years, extensive crop failures again 
in 1973 would precipitate catastrophic 
conditions affecting the lives of millions. 
This is the report issuing out of the 
United Nations in recent weeks. One 
country specifically cited in the report 
as critical is India. Messenger on page 
6 describes the 
situation in In- 
dia's Gujarat 
State, an area 
along the Arabian 
Sea inhabited by 
27 million people. 
The article, how- 
ever, is more than 
a story of the 
latest in disaster 
responses. It re- 
counts the ongo- 
ing efforts of the Rural Service Center 
to build up farming and village life. 
The Center's approach has been com- 
mended by outside observers as one of 
the most creative thrusts of Christian 
missions anywhere in ministering to the 
whole life of developing peoples. 

Other topics treated in this issue in- 
clude an introduction to "thanatology" 
by Carroll E. Simcox, author of several 
books and editor of The Living Church; 
a Mother's Day and Virginia's Mother 
of the Year profile of the beloved Anna 
Mow by Clare White, women's editor 
for the Roanoke, Va., Times; allegorist 
James Mitchell, pastor, Astoria, 111.; 
writer Norma Tucker, news director of 
McPherson College in Kansas; book re- 
viewer Leland Wilson, pastor, La 
Verne, Calif., Church of the Brethren; 
resources compiler Shirley J. Heckman 
of the Parish Ministries staff; and 
Oregon enthusiast Vernard EUer, La 
Verne College professor whose latest 
book. The Simple Life, is to be pub- 
lished in June. 

Annual Conferencegoers will want 
to note articles on pages 4, 18, and 30. 
Among features in next month's 
Messenger will be a profile of Dean 
M. Miller, current moderator, and a 
guide to Conference business over 
which he will preside. — The Editors 



May 1973 MESSENGER 1 




Dale Ulrich: Inside India 



A two-month visit to India was an 
educational eye-opener for 20 college 
deans this winter. Among them was 
Dale V. Ulrich of Bridgewater 
College in Virginia. 

Arranged by the Central States 
College Association and funded by 
the US Educational Foundation in 
India, the seminar was designed to 
give the American educators a first- 
hand knowledge of how studies of the 
Indian people, institutions, and cul- 
ture can enrich the academic pro- 
grams of their respective schools. 

In the broad survey of India Dr. 
Ulrich became caught up by the 
familiar as well as the unfamiliar. He 
found the Taj Mahal, for example, 
far more impressive than he imagined 
he would. "I saw it at sunup, at 
noonday, at sunset, and by moonlight, 
and in fact, went back five times." 

Other focal points were the Repub- 
lic Day parade celebrating India's 25 
years of independence; a study of 
community development in the vil- 
lage of Uruli Kanchan in west central 
India; a Christmas day boat ride 
from a canal out to sea and back; 
visits with Church of the Brethren 
workers and Church of North India 
personnel; and several days at the ed- 
ucational resources center in Delhi, a 



program funded by the New York 
Department of Education. 

Schools, hospitals, industry, major 
cities, and temples were all on the 
itinerary. The group visited a modem 
factory which exports machine tools 
from Bangalore and also ancient 
Ajunta and EUora caves with paint- 
ings and sculpture dating back cen- 
turies. 

The people were very, very friend- 
ly, he found, but one point on which 
they expressed bewilderment at US 
policy was on Bangladesh. 

The onetime director of the BVS 
program at Pilot House, Baltimore, 
left India feeling that strides were be- 
ing made in spite of such problems as 
overpopulation and recurring natural 
disasters. 

"The war for human freedom is 
being fought there," Dale comment- 
ed; "the right to do one's own thing, 
the insistence on neutrality and 
friendship to all nations, the question 
of property rights." 

Also among the deans touring India 
was Howard A. Book of Manchester 
College in Indiana. 




m 




Mary Blocher Smeltzer: . 

Wife of a denominational staffer. 
Mother of two daughters and a son. 
Oh, and schoolteacher. 

A few years ago Mary Smeltzer 
might have been content with that 
kind of traditional self-description. 

Now, though, the 57-year-old co- 
coordinator (with Mary Cline 
Detrick) of the Church of the Breth- 
ren Women's Caucus declares with 
the forthright assertiveness that marks 
all she does: "I don't mind having a 
new identity." 

Mary talks rapidly: half-sentences 
and parts of words dart about like 
energetic sparrows. But the message 
is clear: "I'm changing — getting a 
new stance. Up to now, I've been 
identified with Ralph; now I want to 
be seen as a woman, identified with 
woman awareness issues." 

From the Washington, D.C., family 
home the emerging feminist partici- 
pates as a member of the National 
Organization for Women (NOW), 
the Women's Coalition for the Third 
Century, and Women's Equity Action 
League, whose national membership 
role she updates periodically. 

She represented the Women's Cau- 
cus at the last General Board gather- 
ing, working to effect the acceptance 
of the woman problem as a priority 
in the denomination. 

And along with other members of 
the Women's Caucus, Mary is devel- 
oping Annual Conference program- 
ming and Insight sessions on the 
woman issue. 

"I've always been my own person," 



2 MESSENGER May 1973 



w identity 



smiles Mary. "I'm interested in the 
woman awareness movement not 
only for myself but for others who 
have not been their own persons." 
Men, too, Mary asserts, are "boxed 
in and struggling. I've heard some say 
they haven't felt like whole persons 
either." 

Will the woman movement change 
anything? Excitedly Mary ticks off 
the successes: Besides national ones 
like the official place in Annual Con- 
ference programming, she notes in- 
creasing numbers of growing feminist 
groups in local Church of the Breth- 
ren congregations and woman aware- 
ness retreats being planned at 
local and district levels. 

NOW president Wilma Scott Heide 
declared: "Men must be brave 
enough to care and women must care 
enough to be brave about insisting 
on life's quality and equality." 

Mary Blocher Smeltzer is one 
Church of the Brethren feminist de- 
veloping her brave new identity. 




Robert Rodriguez: Rebuilding Managua 



When long-term rebuilding efforts 
began in earthquake-devastated 
Managua, Nicaragua, last March, 
Spanish-speaking Robert F. Rod- 
riguez was there, using his skills in 
masonry, carpentry, and plumbing. 

The La Verne, Calif., churchman 
left for Managua after Church World 
Service, the agency coordinating 
Protestant relief teams, concluded 
negotiations with the Nicaraguan 
government. 

Robert's assignments in Nicaragua, 
rebuilding a school and quake-proof 
housing, contrasts with his work at 
home, where he is a lieutenant with 
the Pomona Police Department. 

"Robert is recognized for his skills 
in police work that has included 
sensitive minority situations," writes 
his pastor, Leland Wilson. 

But in spite of contrasts, Robert's 
willingness to join reconstruction in 
Managua affirms his desire to use 
education, experience, and abilities 
to their fullest potential, an objective 
he noted when considering a post as 
police chief in a central California 
community (one he later turned 
down). 

His co-workers and employers 
leave no doubt that Robert Rodriguez 
can respond well to challenges like 
Managua. 

The Pomona City Council voted 
unanimously to grant him a two- 
month leave with pay. Commenda- 
tions came from such diverse sources 



as the mayor of La Verne, a Pomona 
city councilperson, and a doctor, all 
appreciative of Robert's empathy and 
enthusiasm for working with people. 

That enthusiasm has carried him 
though such projects as constructing 
entry signs for the city of La Verne 
and developing a "mini-park" in the 
downtown area — all on his own 
time. 

For the Rodriguez family contrib- 
uting to the city in that way is a long- 
standing tradition: Rodriguezes have 
lived in the La Verne area for fifty 
years. Like them 43-year-old Robert 
has distinguished himself in commu- 
nity service, heading charity drives, 
participating in PTA leadership, 
managing a little League team, and 
serving for six years on the social and 
recreation commission at the La 
Verne church. He and Frances are 
parents of five children. 

Rebuilding efforts proceed in 
Managua, where 10,000 to 12,000 
persons were killed and some 200,000 
left homeless. To them, Robert 
Rodriguez has brought unique skills 
and the confidence of two cities, a 
church, and a large family that he 
could serve well there. 



May 1973 MESSENGER 3 



Westward hoi Speakers, 
events for week in Fresno 

The Church of the Brethren's first 
Annual Conference in CaUfornia since 
1961 will convene June 26 — July 1 in 
Fresno, a central city of 180,000. 

On the program for the general ses- 
sions will be a dialogue between the 
moderator and a seminary teacher, ad- 
dresses by a former Nigeria church 
official, a writer of educational resources, 
a United Methodist bishop, and a 
Roanoke, Va., pastor, and a contempo- 
rary opera by a young Brethren 
composer. 

At the opening session Tuesday eve- 
ning, moderator Dean M. Miller will 
depart from the customary state-of-the 
church address. Instead, the "Gathering 
of Affirmation and Expectation" will in- 
clude a dialogue between the pastor of 
the York Center church in Illinois and 
Bethany Seminary professor LeRoy E. 
Kennel, and a service of commitment by 
delegates and others. 

Glee Yoder, Wichita, Kan., will speak 
Wednesday evening on theme, "We 
Have This Treasure." She is author of 
books and church school curriculums 
which serve several denominations. She 
also is creator of the Messenger column, 
"Take It From Here," published last 
month in book form by Judson Press. 

As part of the 50th anniversary com- 
memoration of Brethren work in Nigeria, 
the Thursday evening address, "Salvation 
or Liberation," will be given by Emman- 
uel Urhobo, a lawyer and layperson 
currently in doctoral study at American 
University, Washington, D.C. While 
director of the relief and rehabilitation 
commission of the Christian Council of 
Nigeria 1969-72, Mr. Urhobo headed a 
program that, in the aftermath of Ni- 
geria's civil war, reached more than a 
million persons weekly. He authored an 
article on nationhood in Messenger's 
February issue on Nigeria. 

Friday evening a contemporary opera, 
"St. Judas Passion," will be presented. 
Composed by Steve Engle, youth min- 
ister of the La Verne, Calif., Church of 
the Brethren, the opera is described as "a 
profound biblical interpretation, an in- 
sightful understanding of the Christian 
faith and human nature, with innovative 

4 MESSENGER May 1973 



Dean M. 
Miller 




sounds uniquely blended with a more 
classical or traditional feel." Performing 
the opera will be a cast of 1 5 character 
parts, a 50-voice choir, and a full orches- 
tra, all under the direction of Mr. Engle. 

Saturday evening's address, "Creation 
on Tiptoes," will be presented by James 
Armstrong, bishop of the United Meth- 
odist Church in the Dakota Area. Bishop 
since 1968, he earlier was pastor for 10 
years of the 3200-member Broadway 
United Methodist Church in Indianapo- 
lis. He currently chairs United Method- 
ism's board of church and society, heads 
the Coordinating Committee on Peace 
and the Self-Development of Peoples, and 
is engaged in other ecumenical and inter- 
national ventures. 

Sunday morning at the closing service 
the sermon, "Go Tell It — The Best 
News!" will be delivered by Harold S. 
Moyer, who is completing 12 years as 
pastor of the Williamson Road Church of 
the Brethren, Roanoke, Va. He is chair- 
person of the Virlina district board and 
president of the Roanoke Valley Minis- 
ters Conference. 

"Liberate the Word," the theme of the 
187th Conference, will be treated in four 
Bible Studies during the week. The pre- 
senters will be Robert W. Neff, Bethany 
Seminary professor, speaking on "The 
Imprisoned Christ"; Patricia Kennedy 
Helman, author, homemaker. North 
Manchester, Ind., speaking on "No Other 
Choice"; A. J. Klassen, professor, Men- 
nonite Brethren Seminary, Fresno, speak- 
ing on "Energizing the Word"; and 
James S. Flora, pastor, Long Beach, 
Calif., speaking on "Doers of the Word." 

Augmenting the business meeting and 
general sessions will be 55 Insights ses- 
sions, scheduled at 9 p.m. on Wednesday, 
Thursday, and Saturday and at 9 a.m. 
on Sunday. Activities will include drama, 
videocassette demonstrations, talk-back 
sessions; themes will include evangelism 
happenings, day care centers. Brethren 
heritage; groupings will include genealo- 
gists, lay ministers, and women's caucus, 
citing but a few of the specific plans. 

"Sisterhood and Strategy" is the ban- 
ner under which women will be meeting 
Tuesday in an all-day gathering spon- 
sored by the denomination's Women's 
Caucus. The aim: deepening of commit- 
ment to the liberation of men and 
women. 



Sisters who are also pastors will have 
an opportunity to participate in a work- 
shop on marriage enrichment, also 
preceding the Conference on Tuesday, 
sponsored by the Pastors Association. 
The leader will be Howard J. Clinebell 
Jr., professor of pastoral counseling at 
Claremont School of Theology in Cal- 
ifornia. 

Fresno's four-block Convention Cen- 
ter complex, completed in 1967, will 
house the youth activities, preschool child 
care services, exhibits, and business and 
general sessions. The Insights programs 
will meet in nearby hotels. 

Sessions of the General Board and its 
three commissions will begin at Del 
Webb's Townhouse (hotel) June 23; the 
Standing Committee will open its sessions 
there on June 24. 

Baptists to take action 
on ties with Brethren 

Items on the agenda for the American 
Baptist Churches biennial convention in 
May include the matter of "associated 
relationship" with the Church of the 
Brethren. 

A by-laws change enabling non-Baptist 
bodies to be included among the "associ- 
ated organizations" related to the ABC 
is first to be approved. 

In February the ABC General Board 
"responded enthusiastically to the invita- 
tion of the Church of the Brethren for 
an associated relationship," according to 
Robert G. Torbet, ecumenical officer for 
the American Baptist Churches. 

Dr. Torbet expects confirmation of the 
action by delegates to the May conven- 
tion in Lincoln, Neb. 

Principles for the associated relation- 
ship were drafted by the interchurch 
committees of the two bodies in 1971. 
Crucial in the move, the report stated, 
were the voluntary nature of the action 
and the desire to foster cooperation "at 
all levels of church life without losing 
identity as autonomous denominational 
bodies." 

Initial action on the proposal was tak- 
en by the Church of the Brethren Annual 
Conference last June in Cincinnati. 

Explorations by Baptist and Brethren 
representatives have extended over a 
dozen years. 




Nigerian administrators train in management 



The continuing development of persons 
in leadership is one of the most effective 
contributions that the church can make 
in today's world. 

Toward this end, nine Nigerian ad- 
ministrators of Waka Teachers College, 
Waka Secondary School, Kulp Bible 
School, and other supervisory staff of the 
Church of the Brethren Mission and 
Lardin Gabas Church in Nigeria partici- 
pated in a week of intensive leadership 



Goal at Panther Creek: 
Stewardship in death 

Stewardship in death as in life is a focal 
concern of Brethren in the Panther 
Creek, Iowa, congregation. Discussions 
for over a year now will result in a query 
on the matter being brought to the 1973 
Annual Conference. 

Supported by the Iowa-Minnesota 
District, the query petitions Conference 
to study the Christian meaning of the 
funeral, the stewardship implications of 
expenses for funerals and estate handling, 
medical and pastoral care of the dying, 
and moral aspects of donating the body 
for research or organs for transplant. 

The query asserts that funeral prac- 
tices which tend to be dictated more by 
custom than by conviction may contra- 
dict Christian values. Heroic medical 
measures to maintain life may deny the 
terminally ill the dignity of dying in 
peace. The settlement of the family es- 
tate may be dissipated by legal fees or 



development training to upgrade exec- 
utive and management skills. 

Using films, program instruction 
books, and other resources, J. Roger 
Schrock and Larry Elliott, Brethren mis- 
sionaries, served as trainers. 

Participants were Jabani P. Mambula, 
Jack Mbaya, James Mshelia, Gamace 
Madziga, Bello Medugu, Musa Tarfah, 
Jesse Shisggu, Ularam Thliza, and 
Mamadu Mshelbila. 



neglected tax savings, perhaps running 
counter to Christian stewardship. The 
donation of bodies for research and or- 
gans to the disabled accents life rather 
than death. 

To further such concerns, the initi- 
ators are seeking tO' establish a pilot proj- 
ect entitled "Fellowship of Donors." 
Their dream is to have in each district or 
congregation a consulting committee. 

As explained by one advocate at 
Panther Creek, Merlin J. Royer, it is 
hoped that in return for the services of 
the consulting committee, donors would 
designate a substantial portion of the 
projected savings to a worthy cause, over 
and above any normal contribution to the 
church or to charity. 

"As a church we have done too little 
to challenge the priorities that favor the 
deceased over the living," Mr. Royer 
believes. Hence the pilot project and the 
Conference study are intended not to 
encourage individual decision alone, but 
to elicit a congregationwide or denomi- 
nationwide response. 



May 1973 MESSENGER 5 




Emei gency jeedini; measures in Gujaial Stale soon mav become widespread 




Above, below, RSC's George Mason, other staff at land leveling project 




^^^ 



^m£^W ''J 



In famine, in flood] 

A critical period between now and July awaits the in- 
habitants of 12,000 of the 18,600 villages in India's 
Gujarat State. According to sources inside India, vast areas 
involving millions of persons are faced in the weeks ahead 
with "the worst famine ever." 

Basically agricultural, the villages and their people in 
the drought areas rely solely on the monsoon for drinking 
water and irrigation. The failure of rains generally stands 
in marked contrast to conditions in 1968, and again in 
1970, when unprecedented floods covered some of the 
same terrain. 

Relief efforts are under way; a few weeks ago CROP, 
an agency of Church World Service, dispatched one and a 
half million bushels of wheat to feed an estimated 100,000 
Indians on the verge of starvation. The Church of the 
Brethren responded in March with $1,000 from the Emer- 
gency Disaster Fund for a well deepening program in 
Gujarat. 

Another attack, an ongoing one, on India's agricultural 
needs is being directed from within — at Anklesvar in 
south Gujarat State. There the Rural Service Center, a 
Brethren-launched enterprise, for 23 years has pioneered 
in programs of development among villagers in several 
districts. With a central staff of three and ten village 
workers — gram sevaks — the Rural Service Center has 
tested innovative approaches to public health, family plan- 
ing and agriculture, evolving one of the most distinctive 
ministries to the whole person and the whole community of 
any mission undertaking in the world. 

In response to the drought last year, the Rural Service 
Center workers were called on particularly to help in 
identifying swarms of invading insects attacking the crops, 
and to advise on control methods. 

The center's several years of experimentation with 
hybrid-4 cotton also came into prominence, for while the 
production of dry farmed cotton was only 35 percent 
normal, the hybrid variety cultivated on irrigated land 
produced satisfactory yields where insect protection was 
adequate. But in the coming weeks even irrigated crops 
may be severely limited in yield, for streams and rivers are 
drying up and well waters are running perilously low. 

Another major efl'ort of the Rural Service Center in 
recent years has been in developing means of halting the 
flow of top soil into the rivers and the sea. The center staff 
is working with individual farmers, engineering check 
dams and diversion ditches, leveling small plots of land 
and helping install irrigation pipelines. 

To date contour farming has not been accepted. But 
experience in normal years has shown impressive gains are 
to be achieved from crops on leveled, irrigated land, 
sometimes netting multiple crops per season. 

Attention is given to educating villagers to try new 
methods of farming. Through the encouragement and 
financial assistance of an interchurch agency known as 
APPRO, the Rural Service Center conducted farmers 



6 MESSHNGER May 1973 



n times in between 

training courses in three districts, at Vyara, Sakva, and 
Baulia. 

In one of the districts, where the farmers have been 
exploited in their sale of produce and where, in spite of 
improved yields, they have experienced little economic 
gain, the training focused on forms of cooperation. 

In another course the manager of the State Bank of 
India, local branch, was a speaker. Afterwards he facili- 
tated farmers in getting loans for seeds and land 
improvements. 

The center also cooperated with APPRO in the starting 
of a young farmers club at Anklesvar. Hindu and Muslim 
youth responded, electing officers, observing the cultivation 
of hybrid-4 cotton, studying crop diseases and controls, 
engaging in a festival of tree planting, becoming familiar 
with the government program of artificial insemination, and 
subscribing to specialized magazines. 

In another RSC thrust last year 400 women began 
instruction in functional literacy; 52 attained the goal. 
Coordinated by veteran missionary Kathryn Kiracofe, just 
recently retired, the program also entailed training classes 
for 75 young girls newly literate. 

A final aspect of the Rural Service Center program is 
public health and family planning, involving inoculations 
and vasectomies. At the latest annual retreat for gram 
sevaks, family planning and the care of pregnant women 
and of infants were major themes. 



JL/Jrected by Church of the Brethren missionary George 
Mason, the Rural Service Center is staffed largely by 
Indians but receives workers and support from churches in 
several countries. Among its latest acquisitions are a new 
and larger tractor to be used for land leveling, purchased 
with funds from the Church of the Brethren General 
Board, and a new motorcycle to cut down on jeep expense 
in field travel, provided through the United Methodist 
Committee for Overseas Relief. 

Statistically, the center's latest annual repiort includes 
among the wide ranging items 7,300 public health calls, 
2,800 vaccinations, installation of 50 latrines, 8,000 
agricultural visits, the planting of 249 new kitchen gardens, 
43 acres in hybrid-4 cotton, 200 plus acres in new grains, 
397 acres covered with chemical fertilizer for the first time, 
and the overhauling of 22 pump engines. 

Such endeavors point to community development 
centered in the lives of the villagers, of witness through 
work. They point also to a concern for the wholeness of 
people, for their souls but also for their total well-being. 
They point not only to responses in times of crisis but 
significantly, to the year-in, year-out building of a people. 

Were these efforts widely duplicated in India and else- 
where, the threat of flood or famine would be far less a 
specter than it is between now and July 1973. — h.e.r. 




For hybrid seed, RSC blocks natural process (above), pollinates by hand 




Farmer Thakor Narottam examines deisel engine, pump used in irrigation 






,;#^;"^^<, 







May 1973 MESSENGER 7 



Alabama workers co-op: 
The Freedom Quilting Bee 

For nearly a half century of her life 
Estelle Witherspoon and her family lived 
in a tenant house and share -cropped cot- 
ton, corn, and peas in the heart of 
Alabama's Black Belt. Now, Ms. 
Witherspoon, 57, manages a workers' 
co-op called the Freedom Quilting Bee in 
Alberta, Ala. And for the first time, she, 
her husband, and daughter have a home 
of their own thanks to the extra income 
from her job. 

The Freedom Quilting Bee ("We 
called it that because people are free to 
come to work and free to go home," Ms. 
Witherspoon says) got organized in 
March 1966, selling homemade quilts. 

Since, the predominantly black wom- 
en's co-op has expanded into a small-scale 
factory, with some two dozen women 
earning $15 to $25 a week — sometimes 
nearly doubling family income. The 
expansive workroom hums with the 
sound of a dozen new sewing machines 
and the talk and song of workers. The 
co-op has sold homesites to local black 
people, started a feeder pig operation, 
and established a day care center. That's 
a form of progress in the rural section of 
Alabama where cotton-picking, cutting 
pulp wood, and sharecropping have tra- 
ditionally been the only means of ex- 
istence for black people. 

The Freedom Quilting Bee got started 
in March 1966 with the assistance of 
Francis X. Walter, a white Episcopal 
minister and civil rights worker in the 
region. He secured $800 from the Epis- 



copal Church and bought 80 primitive 
quilts from the women in the rural com- 
munities of Alberta and Boykin. "I sold 
them to my friends in New York City, 
and with the profit we used the money in 
local projects." 

In 1969, the Freedom Quilting Bee 
moved into its own building, where co-op 
members could quilt and create other 
products — sun bonnets, stuffed toys, 
potholders, dashikis, decorative pillows, 
patchwork aprons, and slip covers. Their 
first big commercial order came last year 
from Sears Roebuck and Company. 

Among co-op workers is Church of the 
Brethren volunteer Joyce Nickey, 23. 
The recent college graduate works as a 
sewing machine mechanic and helps out 
in quality control. In addition, she 
teaches macrame to teen-agers. 

A brochure on the FQB's products is 
available free of charge. Write Freedom 
Quilting Bee, Route 1, Box 72, Alberta, 
Ala. 36720. — M. J. Clark 

Arts at New Oxford: 
More than therapy 

The pace was lively, the enthusiasm un- 
bounded. "What's My Line?" had come 
to the Brethren Home at New Oxford, 
Pa. Six contestants (the oldest 95) and 
emcee Warren M. Eshbach, home 
chaplain, managed to hold off a record 
crowd of questioners with at least a 
semblance of order. The residents in turn 
identified such former occupations as 
coal dealer, postman, citrus grower, and 
silent movie pianist. 

"What's My Line?" was not an iso- 



Busy hands work here: Alabama's Freedom Quilting Bee. left: Pennsylvania's arts workshop 




lated event, but one of a series of 
distinct happenings during the home's 
three and a half day workshop on the 
religious arts and creativity. For Mary 
Ann Hylton of Frederick, Md., Broth- 
erhood arts counselor, it was a first 
encounter with persons in geriatric care. 

Under the theme, "Set Our Hearts at 
Liberty," workshops in various media 
were conducted not in the lower level 
craft room but in the lounges of the 
residential and intermediate care wings 
— "to bring the arts home." Two ad- 
vance planning sessions had been held 
with administrator Harvey S. Kline, chap- 
lain Eshbach, activities-crafts director 
Angela White, and members of the 
residents' council. 

Collages, rug hooking or hangings, 
banners, embroidery, ceramics, and 
crocheting were among the media pur- 
sued. Banner making proved most popu- 
lar, in part because it is a colorful, easy- 
to-see medium with a message. 

"God Is Love," "Blessed Are the Pure 
in Heart," "God Is My Refuge," and 
"Jesus Saves" were among the banner 
themes. Still another was entitled "The 
Hands of God," which bore tracings of 
hands on felt with names attached. 

"Some of the tracings were difficult, 
marked around crippled fingers," said 
Ms. Hylton. "And some shaky hands did 
the cutting out." 

A number of men who before had not 
ever been involved in such activity 
worked for hours. Sometimes the eyes of 
one resident guided the hands of another. 
Persons who couldn't work pulled up to 
the tables and watched from wheelchairs. 

The culminating worship on Sunday 
drew on the messages of the banner and 
became a service of dedication for all the 
work and workers. A litany residents 
themselves composed was used. In a 
packed room, artists, singers, staff, 
visitors sensed an exciting breakthrough 
in communication. 

Observed Pastor Eshbach: "The pre- 
sentations and manner of Mary Ann 
Hylton provided therapy in themselves. 
But the real effect came as residents 
worked together and found new 
relationships." 

In this, a major goal for the workshop 
became real: "To understand that in 
Christ we have a liberty to express our- 
selves in varied and meaningful ways." 



8 MESSENGER May 1973 



Top executives renamed; 
Crouse to Florida post 

Five staff executives of the General 
Board recently were reappointed to new 
terms follovi'ing a periodic review. 

Upon evaluating the work of its Ad- 
ministrative Council over the past four 
years, the General Board issued calls for 
new terms as follows: 

S. Loren Bowman, general secretary, 
five years. Associate general secretaries 
Earle W. Fike Jr., executive secretary. 
Parish Ministries Commission, Galen B. 
Ogden, executive secretary. General 
Services Commission, and Joel K. 
Thompson, executive secretary. World 
Ministries Commission, each for three 
years. Robert Greiner, treasurer, three 
years. 

In a subsequent development one mem- 
ber of the World Ministries staff. Merle 
Crouse, accepted 
the call to serve 
as district execu- 
tive for Florida 
and Puerto Rico 
on a one third 
time basis begin- 
ning Sept. 1. 

Mr. Crouse 
will continue a 
two thirds' time 
assignment with 
World Ministries, consulting on over- 
seas church development as he has since 
September 1969. 

Mr. Crouse also has carried responsi- 
bilities for American Indian ministries 
for the General Board. 

For 1 1 years Mr. Crouse was a mis- 
sionary in Ecuador and earlier a BVSer 
in Germany and Turkey. He holds de- 
grees from Bridgewater College and 
Bethany and Princeton theological 
seminaries. 

The Crouse family. Merle, Jean, 
Karen, Jerry, Debbie, Peter, and Tim, 
plan to relocate in central Florida in 
August. 

The joint employment of staff by a 
district board and the General Board is a 
new venture. However, two other mem- 
bers of the World Ministries staff are in 
decentralized assignments, Roger Ingold 
in Jos, Nigeria, and Ralph E. Smeltzer in 
Washington, D.C. 




Merle Crouse 



Mnid(B\rWm(B^. 



PEOPLE YOU KNOW . . . Travel plans occupy Orval and Florence 
Wagner these days , now that Orval lias retired after 18 
years as administrator of Tiie Cedars , Cluorch of the Breth- 
ren home at McPherson, Kans. Succeeding him in the post 
is William Hohhs of McPherson, v/hose 20 years in public 
education will serve him well in the new capacity. 

At the Bassett church in Virginia, Price E_. Bowman 
became pastor emeritus for valuable service rendered during 
his years as pastor there. 

Several Brethren farm families have been cited for 
their activities. Mabel and Orville Hersch , members of the 
Manassas, Va. , church, received an award from the Soil Con- 
servation Service for opening their farm to 15,000 children 
during the past year. ... In Garden City, Kans., Glen Wid- 
ows was named outstanding farmer. ... And in Pennsylvania, 
James G_. Kreider of Lancaster County is a new "Master Far- 
mer," and Robert L_. Kauffman Jr. , of Peach Bottom, one of 
ten outstanding young men of Pennsylvania and the state ' s 
outstanding young fajrmer. 

Lynn Cabbage , onetime BVSer with experience in Liberia 
and Vietnam, has returned to Vietnam on an agricultural as- 
signment. His support will come from Emergency Disaster 
Funds recently released for reconstruction and reconcilia- 
tion in Indochina. . . . Assigned to Bangladesh for recon- 
struction and development are two couples. Duane and 
Ramona Moore , West Lafayette, Ind. , and Ralph and Mildred 
Townsend , Woodland, Mich., will work in agricultural devel- 
opment. The Moores' support comes from the Emergency Dis- 
aster Fiind; the Townsends , former directors of Castaner, P.R. 
Hospital, are sponsored by International Voluntary Service. 

A six-year illness claimed the life of James H_. Beahm 
Dec. 25, 1972. The 55-year-old pastor had served on the 
General Board from 1959-1963, and as an Annual Conference 
officer. ... A retired missionary who served 42 years in 
India, Olive Widdowson , died Dec. 9, 1972, at Windber, Pa. 
... One who became a Christian when it was costly to do so, 
Devjibhai Ramjibhai , died in India Feb. 24. 



YOU OUGHT TO KNOW THIS 



Northern Indiana's peace 



task force plans a May 6 meeting at the Nappanee Church of 
the Brethren from 5:30-9 p.m. Amnesty and conscription 
are on the agenda. Register with Don Michaelson, P.O. Box 
101, Wakarusa, Ind. 46573. $2, adults, $1, youth. 

Banners, tapestries, mobiles, sculpture — all media 
are welcome in the Association for the Arts Annual Confer- 
ence exhibit. Taking its cue from the Conference theme, 
"Liberate the Word," the exhibit is open to all, for a $2 
fee per person, and no limit on number of exhibits from 
each. For entry forms write to Joyce Miller, Old Mill Road, 
Franklin Grove, 111. 61031. 

The Voice of Calvary Cooperative Health Center at Men- 
denhall. Miss., seeks doctors and dentists for short-term 
seirvice during July and August 1973, when free physical ex- 
aminations will open the clinic. Write Personnel, Chixrch 
of the Brethren General Board, 1451 Dundee Ave., Elgin, 
111. 60120. 

May 1973 MESSENGER 9 



ps©Dg]D \r(BpQ)irt 



Ellis study offers guidelines on church- 



Recommendations aimed at clarifying 
the relation of the Church of the Breth- 
ren to its six colleges have been sub- 
mitted to the presidents of the institutions 
by Calvert N. Ellis. The veteran edu- 
cator, the son of a college president, 
himself president of Juniata College for 
25 years, a leader in many professional 
higher education agencies, and a long- 
time member of the Church of the 
Brethren General Board, developed the 
report at the invitation of the committee 
on higher education of the Church of the 
Brethren. 

At the outset the Ellis Report notes 
that the denomination's interest in higher 
education extends back more than 100 
years. The initial response of the church 
was to prevent its young people from 
engaging in higher education; later this 
was modified when Annual Conference 
sought only to place restrictions upon the 
institutions which members founded. In 
time the academies and colleges became 
officially aligned with units of the church. 

Today, nationally, there is no legal or 
financial tie between the denomination 
and the colleges. Dr. Ellis points out. 
One implication of this is that decisions 
or pronouncements of the Church of the 
Brethren Annual Conference or General 
Board are not on their own binding upon 
the separate colleges. 

Each of the colleges, however, bears 
some relation to a geographical section 
of the church; Elizabethtown in Pennsyl- 
vania and Manchester in Indiana are 
owned by the church districts and 
McPherson in Kansas is chartered to 
serve the Brethren in the mountain states. 
For Bridgewater in Virginia, Juniata in 
Pennsylvania, and La Verne in Cali- 
fornia the ties to districts are defined less 
formally. Whatever weight the denomi- 
nation has is the result of influence 
from area churches, rather than from 
national instruments, it must thus be 
concluded. 



In 1970-71 the money obtained by the 
six colleges from Brethren sources was 
substantial, a sum of $542,000. Yet, 



according to the report, this amount rep- 
resented only 14 percent, or roughly $1 
out of $7, of the total gifts received. 
Student fees constituted the largest source 
of income; assistance through govern- 
ment, foundations, and individuals were 
other key sources. 

In enrollment, the increases that fol- 
lowed World War II brought a decline in 
the ratio of Brethren to non-Brethren 
students on the campuses. But, as the 
paper notes, the move toward pluralism 
stems much farther back, into the 1920s 
when the demands for recognition and 
accreditation meant seeking students 
and teachers from a wider base. 

"Even today many members of the 
denomination do not realize that the 
purposes of a college and a church are 
different," said Dr. Ellis. While colleges 
work in the name of Christ to educate 
men and women for responsible service 
in society, their effort is not an evange- 
listic one, he added. 

Still, in outlining ways to enhance this 
service and to make more visible the 
relationships of the colleges with the 
Church of the Brethren, the Ellis recom- 
mendations began with concerns of the 
Christian faith. 

Recommendation 1. "Every student 
coming to a church-related college has a 
right to expect that he will be exposed 
to the Christian faith. This is the mini- 
mum that the institution owes to its 
inheritance." 

Upon elaboration. Dr. Ellis urged that 
the interaction between learning and 
faith be evident in the concern all per- 
sonnel have for individual students, in 
new and imaginative programs of com- 
munity involvement, and in the commit- 
ment of a considerable number of per- 
sons "to whom the students look for 
guidance and unconsciously admire as 
models." 

The report further urges each campus 
to have a religious activities program 
adequately budgeted and directed by a 
member of the college staff. It com- 
mends increased activity in the college 
town to demonstrate a spirit of helpful- 
ness and reconciliation. 



"Campus leaders cannot be neutral on 
the great issues of society, but no one 
can know enough to take an intelligent 
position on every issue," states the report. 
It advocates students' knowing how an 
individual faculty member views the 
issues of the times and having opportu- 
nity to discuss them. "The institution 
has the responsibility to have all sides of 
the issue discussed in a rational setting." 

Admitting that constant communica- 
tion at times is an impossible burden for 
leaders of an institution, the paper is 
nonetheless supportive of confrontation 
between "liberal learning with its freedom 
and Christian faith with its commitment 
to moral and spiritual values." 

Recommendation 2. Each college 
must clarify its purposes and state them 
succinctly. A group representative of 
all segments of the college community 
should be formed to prepare long-range 
plans, if not already done, plans in which 
purposes play a very significant role. 
Once such plans are evolved, they need 
be continually examined and revised. 

The relation of vocational preparation 
to liberal learning must be thoroughly 
investigated. The student's role in shap- 
ing his educational program must be 
made clear. If academic excellence of 
faculty and students is expected, the 
standards should be defined. 

"As an attraction for students, each 
college should discover areas of academic 
or extracurricular interest in which it 
can excell. . . . Elizabethtown College is 
planning new programs in the health 
sciences. La Verne College is an example 
of clarity of purpose and enthusiasm 
which has attracted students in one of 
the most competitive regions of the 
country." 

Recommendation 3. Periodic review 
needs to be given to the governance of the 
colleges. Among explicit points offered 
is the suggestion that the various con- 
stituencies of a college be represented on 
the board of trustees — but not faculty 
or students, for to do so is "to confuse 
responsibilities." Still, no decision 
should be made without consultation with 
the persons involved or affected. 



10 MESSENGER May 1973 



ollege relationships 



A second suggestion is that trustees 
give more time to their colleges, be- 
coming more involved in college life. 
"Recently the trustees have become more 
aware of the many issues facing their 
institutions but their understanding of 
youth and its aspirations is far from 
adequate." 

Brethren and most church-related col- 
leges generally have been governed by a 
"benevolent paternalism," the report 
contends, by which trustee boards com- 
prised of churchmen have paid little 
attention to the institutions as long as the 
budget was balanced and there were no 
disturbances. 



A. 



.s a third suggestion the report rec- 
ommends "those colleges which have not 
reviewed their charters and by-laws in 
recent years consider revisions that 
would make them private institutions, but 
still functionally related to the church." 
The context for this is federal and state 
legislation proposed, but likely to be 



challenged, permitting church-related 
institutions to qualify for grants. 

Strong as Dr. Ellis feels about the 
separation of faculty and students from 
trustee boards, he goes on to urge that 
both groups participate more fully in the 
affairs of governance. "The democratic 
process must function on campus if it is 
to succeed in society," the report 
counsels. 

Recommendation 4. Greater effort 
ought to be made to cultivate Church of 
the Brethren constituents, to involve 
selected individuals in annual giving, and 
to offer plans for deferred giving. 

Further, specific funds might be allo- 
cated for use by Brethren students in 
financial need, as at Juniata College 
where an endowment is being established 
in honor of Alexander Mack. 

"Each college has individual alumni or 
friends who are concerned that the col- 
lege has deserted early Brethren pietistic 
legalism. Others are disturbed by 
student dress and freedom. However, so 
far these criticisms do not appear to have 



lessened financial support." 

Recommendation 5. More atten- 
tion should be given to the recruitment of 
students and to developing expertise in 
recruitment. More attention and funds 
should be given to the admissions office. 

Satisfied students are the best advertise- 
ment if they are used effectively in their 
home communities. They can be am- 
bassadors for the college if they receive 
the consideration and attention that 
every student should. 

Recommendation 6. The presidents 
of the colleges related to the Church of 
the Brethren should continue to meet 
informally once a year. The colleges 
should continue to cooperate in the 
international study program and to carry 
insurance on their staffs through the 
Church of the Brethren General Offices. 

In effect, the sixth recommendation 
endorses the Committee on Higher Edu- 
cation, an informal, voluntary association 
comprised of the presidents of the six 
colleges and Bethany Theological Semi- 
nary and as liaison, the associate general 
secretary in charge of Parish Ministries 
for the General Board. The group shares 
professional concerns, sponsors Brethren 
Colleges Abroad, represents higher edu- 
cation to the church, and acts as spokes- 
person for higher education on behalf 
of the church. 



Every student coming to a church-related 
college has a right to 
expect that he will be 
exposed to the 
Christian faith. 
This is the 
minimum 
that the 

institution 
owes to its 
inheritance. 




/According to the committee's chair- 
man, Morley J. Mays of Elizabethtown 
College, Dr. Ellis was engaged to study 
the role of higher education in the church 
in order to further mutual understanding. 
He also was urged to press the study to 
an evaluation of each college basically in 
relation to the local districts to which 
each may be accountable in some degree. 
The evaluation reports now are in the 
hands of the respective college presidents 
to use as they see fit. Dr. Mays added. 
In a similar way the general recom- 
mendations summarized here hold no 
official status, purposely not having been 
acted upon by the Committee on Higher 
Education, explained Earle W. Pike Jr., 
the liaison from the General Board. But, 
he added, for purposes of reflection, 
dialogue, and direction, the findings and 
suggestions of the Ellis Report are pivotal 
for the future of higher education and 
its relation to the church, n 



May 1973 MESSENGER II 



Wh 



hen you went to school, did you ever 
take a course in thanatology? 

Probably not. It's a new thing on 
campus. It hasn't swept over the land 
in an epidemic, but in a few schools 
some pioneer instruction has been 
started. 

Thanatology is the study of dying, just 
as theology is the study of God, geology 
the study of earth, anthropology the 
study of people. 

It's interesting, and I think encourag- 
ing, that some people in present-day 
America are trying to make a rational, 
scientific study of death. For our usual 
approach to it is not to approach it at 
all — until we have to! 

For about two generations now, we 
Americans have been doing some un- 
believably silly things trying to convince 
ourselves that death is not real. It's 
embarrassing even to mention some of 



Our 



by Carroll E. Simcox 



Christian 
Thanatobgy 



them. You know the familiar euphe- 
misms, such as "if anything happens to 
me" for "when I die," "passed away" for 
"died," and "remains" for "corpse." 
Many of us, visiting a funeral home to 
pay our respects to the departed, have 
been informed by a mortician that "Mr. 
Jones is now ready to receive guests in 
the Slumber Room"! 

The new thanatologists on the cam- 
puses are healthily reacting against all 
that absurd pretense. They are pleading 
for a simple honesty about death, and 
surely we can't have too much of that. 

But some reports of what is being said 
and done disturb me with the thought 
that these pioneers may be trying to re- 
place the old euphemisms with some new 
and different ones which though new 
and different will still be euphemisms 

For example At one school students 
hive been visiting funeral homes and 
cemeteries and even l>ing in coffins pre 



sumably trying to "get the feel" of dying. 
This is preposterous and pathetic. No- 
body can get the feel of dying by playing 
games. 

The new thanatology lays much stress 
upon being "natural" about death. 
Death is a part of life. It is as natural 
to die as to breathe. This sounds fine, 
but I'm afraid there's a catch in it in 
reality. I can breathe without anguish. 
I cannot die without anguish. I cannot 
see friends and loved ones die without 
anguish, and if I could I should be less 
than human. 



v^hristians who may feel ashamed of 
their anguish about death do well to 
remember Jesus at the grave of Lazarus 
He wept even as he wis about to raise 
his friend from death 1 he only com 
plete humnn being who ever lived felt 





'm 



^-^^$8 



.A^ 



anguish at the death of his friend. If 
being "natural" about death is a matter 
of just taking it in stride, reacting to the 
death of others with a ho-hum, clearly 
Jesus was not natural about it. 

There is a distinctly, peculiarly Chris- 
tian thanatology — a way of looking at 
death, reacting to it, preparing for it, 
approaching it. And now in the period 
which follows our observance of the 
joyous Easter season, we do well to ex- 
amine our own thanatology in the light 
of our Lord's resurrection. 

If I were challenged to state my 
Christian thanatology all in a single 
sentence, I should borrow some words 
from John's gospel and say: Because 
Christ lives, I shall live also. 

That statement may call for a little 
explaining, but not very much, really. 
Christ lives. His resurrection means that. 
I live in him, by virtue of God's adoption 
of me as a child in Christ. We Christians 
are, as Augustine put it, "sons in the 
Son." 

I remember that Christ, in whom I live, 
once passed our way as a man. In one 
of our hymns we say that "he every grief 
hath known that wrings the human 
breast." Indeed he does. This world in 
which I now live did its worst to him. It 
can conceivably do its worst to me. If 



so, I should not be surprised. But neither 
should I be dismayed. It did its worst 
to him in whom I now live — and he 
rose triumphing over it all. 

Because he lives, we shall live also. 
Because he died and then rose from the 
dead we die and rise to life also. 



Ihis is our Christian hope and con- 
fidence. "Blessed be the God and Father 
of our Lord Jesus Christ," exclaims Peter, 
"who in his great mercy has given us 
birth into a living hope by the resurrec- 
tion of Jesus Christ from the dead" ( 1 
Peter 1:3). 

Our Christian thanatology is this 
"living hope." 

It isn't like any other kind of hope. 
Some people are naturally, happily op- 
timistic. Perhaps because of their glands, 
or upbringing, or life situation, or what- 
ever, they feel very good about life. Call 
them optimists. Optimism is an asset but 



it is not our "living hope." If we have 
this hope it is not because of the way 
the cookie crumbles for us or because we 
have an invincibly happy constitution or 
anything like that; it is because we have 
died with Christ and we have been raised 
with Christ. 

This living hope has a dying in it; not 
just the death of the body at our mortal 
end but a present daily dying. We must 
be constantly dying to sin and self to 
know the power of Christ's resurrection 
in our own being. 

A woman once told me that she so 
hated her sister for many years that there 
had been no communication between 
them. Her sister had done something 
that humiliated her publicly, a mean 
and malicious thing. My friend had re- 
solved never to forgive her sister, and 
had in fact stayed away from holy com- 
munion through all those years because 



This living hope has a dying in it. We must 

be constantly dying to sin and self to 

know the power of Christ's resurrection 



mil 





l^[U][rDT]DDT]g p(Q)D[n]lt^ 



Pastoral placements 

D. Conrad Burton, trom Los Angeles. Pan- 
orama City, Pacific Southwest, to consultant 
on homes for senior citizens 

Don Deffenbaugh, from West Alexandria, 
Southern Ohio, to secular position 

Roger W. Eberly, from Pleasant View, 
Northern Ohio, to Cedar Grove/Valley Central 
(UCC), Shenandoah 

Mary Girtman, to Mt, Carmel, Southeastern 

Fred Gantz, from Bethany Seminary to Po- 
mona City, Pacific Southwest 

C, Lowell Lightner, to Marble Furnace, 
Southern Ohio 

D. Bristoe Osborn. to Peak Creek, South- 
eastern 

Talmage Parks, to Rowland Creek, Virlina 

Licensing/Ordination 

Carl Bowman. licen.sed Jan. 27, 1973, West 
Charleston, Southern Ohio 

Donald Edwards, licensed Nov. 26. 1972. 
Vinton, Virlina 

Robert Swann. licensed Nov. 12, 1972, Crab 
Orchard, Virlina 

Wedding anniversaries 

Mr. and Mrs. Roy B. Kaylor, Elizabethtown, 
Pa., 50 

Mr. and Mrs. Martin Shearer, Rheems, Pa., 
50 

Mr. and Mrs. Elmer Randier, Mt. Joy, Pa., 
50 

Mr. and Mrs. Daniel Weimer, Lewisburg, 
Ohio, 55 

Mr. and Mrs. Clvde Smith, Hartford City, 
Ind,, 58 

Mr. and Mrs. Cecil C. Reed, Floyd, Va., 59 

Mr. and Mrs. Frank Broadwater, Preston. 
Minn., 60 

Mr, and Mrs. LeRoy Clark. Reedley. Calif., 
60 

Mr. and Mrs. H. H. Helman, New Carlisle. 
Ohio, 67 

Mr. and Mrs. Jesse A. Riffey, Olathe, Kan., 
69 

Deaths 

Andrew G. Barnhart. New Carlisle, Ohio, 
on Feb, 13, 1973, aged 28 

Katie May Bishop, Norton, Kan., on Nov. 
26. 1972, aged 92 

Alvin Bucher, Lebanon, Pa., on Jan. 29. 
1973. aged 82 

Bruce E. Cripe, Hammond, 111., on Dec. 

26. 1972, aged 35 

Arthur A. Durr, La Verne, Calif., on Nov. 
23, 1972. aged 65 

W. Clarence Fargis. Eden. N.C., on Feb. 
19, 1973. aged 72 

Hazel Fishbaugher, Harmony, Minn., on 
Dec. 16, 1972. aged 77 

Laura E, Fouche, Boonsboro, Md., on Sept. 

27, 1972, aged 90 

Charles Fravel. Lebanon, Pa., on Jan. 12, 
1973. aged 79 

Maud Fravel, Lebanon, Pa., on Jan. 23, 
1973, aged 76 

Roy Gilley, Eden, N.C., on Jan. 19, 1973, 
aged 63 

Norman L. Greiner. Elizabethtown. Pa., on 
Feb. 21. 1973, aged 82 

Susan J. Halterman, Harrisonburg, Va., on 
Feb. 15. 1973. aged 10 

Effie Schrock Hoff. La Verne, Calif,, on 
Feb. 15. 1973, aged 85 

Laura E. Horst. North Lima, Ohio, on Jan. 
25, 1973, aged 95 

14 MESSENGER May 1973 



THANATOLOGY / continued 

of her resolution. But she was also a 
Christian. There came a day when 
Christ's gentle but persistent prodding of 
her conscience prevailed. She sat down 
and wrote a letter to her sister, saying 
that she wanted to drop the whole 
grievance and wanted them to love each 
other again and asked forgiveness for 
having been unforgiving. She told me: 
"The moment I posted that letter I felt a 
kind of resurrection in myself." Exactly! 
It was a resurrection. It was the power 
of Christ working in her. 



Wi, 



rilliam Blake beautifully said that 
every act of love is a little death in the 
divine image. That is true; but it is no 
less true that every act of love is a little 
resurrection in the divine image. Whenev- 
er we love there is cost to us, but there 
is also increase of that life of Christ in us 
which is the eternal life. 

The lady who obeyed Christ and for- 
gave her sister experienced both a dying 
to pride and a resurrection to life. This 
was the power of God at work in her. 
It is the power that raised Jesus from 
the dead. It is the power by which Jesus 
raised Lazarus from the dead. It is the 
power that will raise us from the death 
of this mortal body to the life of ever- 
lasting fellowship with God and all just 
souls made perfect. 

One of the most beautiful of all 
spirituals proclaims: "I've heard of a 
city called heaven — I've started to make 
it my home!" That is what you and I 
can be doing now, today, every day of 
our lives, up to the moment of our 
departing. The way is the way of lov- 
ingly, faithfully, trustingly following 
Christ. 

When the philosopher William James 
celebrated his 70th birthday a friend 
asked him if he believed in personal im- 
mortality. "Never strongly," he replied, 
"but more so as I grow older." "And 
why is that?" "Because I am just now 
getting fit to live!" 

James was a good man who had 
earnestly striven through the years to 
grow in grace as he grew in age. So, at 
70, he felt that he was getting fit to live 
as he would wish to live. And his hope 
for immortality grew stronger because, I 
suggest, God gave him that increasing 
assurance that one who is "just getting 



fit to live" as he or she approaches the 
end need not worry: God has been pre- 
paring this person for a life larger and 
richer than anyone on earth can begin to 
visualize or conceptualize. 

Our Christian thanatology — our way 
of thinking about death — should be 
rooted and grounded, not in our theoriz- 
ing about God, and not simply in our 
believing what the Bible tells us about 
the promises of God and the resurrection 
of Christ, but in our own personal ex- 
perience of following Christ as our Lord 
and Master. 

If we are faithful in our following, we 
become more and more conscious as our 
years increase that the Lord is making us 
fit to live. Can it be that God takes us 
through this lifelong experience of 
growth and preparation, only to let it all 
come to an end in a grave? That hardly 
makes sense. If this is how God manages 
it we must say that it looks like mis- 
management to us. 

But — Christ is risen! He lives! And 
because he lives, we live also, now and 
forever! We find, in our experience of 
following him, that he keeps his prom- 
ises to us. He promises us the strength 
we need to do the tasks he sets before us. 
He promises us his heavenly peace in 
the midst of our conflicts. He promises us 
his forgiveness when we repent our sins. 
All of these promises he must surely 
keep. 

What, then, of his promise: "In my 
Father's house are many mansions; I go 
to prepare a place for you"? Could he 
who died and rose again for us, the great 
shepherd of our souls, deceive us about 
this? I could never believe it. 

/\nd so, about death — mine, and 
yours, and that of everyone : We need not 
try to be casual about it. If Jesus wept 
for Lazarus and grief moves us to weep 
for those whom we have "loved long 
since, and lost a while" we may surely 
weep with a good conscience! 

But death has met its master, and he is 
our Master. Of what lies beyond the 
grave for us we may be content to say 
with the Puritan Richard Baxter: "My 
knowledge of that life is small, / The 
eye of faith is dim. / But 'tis enough 
that Christ knows all, / And I shall be 
with him!" n 



Parabl^ 



by James S. Mitchell 



/\s Jesus was teaching his disciples, a crowd descend' 
upon them and he responded by saying: 

There once was a master craftsman who was widely' 
known throughout the land for the great works he had 
created for the people everywhere. Everyday one could 
see him busily at work in his shop doing the various 
activities of his creativeness, and one could feel the 
tremendous joy that he had about his work. His crea- 
tions would come from him with the greatest of ease 
as though it was a very natural thing for him to do. He 
was very satisfied with his works for they were created 
out of a love, a hope, and a faith that the people would 
be able to enjoy all of life. 

One day as he was working in his shop, a neighbor 
came in and bought a beautiful vase, and as he was 
leaving, the master craftsman said, "Take good care of 
it." And the neighbor replied, "Oh, I will." 

Later on, another neighbor came in and also bought 
a beautiful vase. As she was leaving, he said, "Take 
good care of it." And she replied, "I hope I will." 

Then as the master craftsman was about to close 
up his shop for the day, another neighbor came in and 
bought a beautiful vase. As the neighbor was leaving 
the master craftsman said, "Take good care of it." 
And the neighbor replied, "I pray that I will be able to 
do that." 

So as the master craftsman completed his work that 
day, his mind was filled with joyful thoughts as to the 
vases that were sold that day, for now they had the 
opportunity of being used for greater things than he 
could ever do. This was the fulfillment that he sought 
everyday as he created new things out of his love. 

A few days later, the master craftsman thought to 
himself ("since I am ahead of schedule and really 
don't have that much to do the rest of the day") that 
he would go out and visit his neighbors to see for what 
purpose the vases were being used. He set out on his 
journey and went to the first neighbor asking him, 
"Have you taken good care of the vase that you 
bought?" And he answered, "Of course I have; look 
here. I have put the vase on this shelf." But the 




of Three 

Earthen 
Vfessels 



_ ^ red my work by making it into nothing 

having no worth! p'or this, I shall give you back 
your money, take back the vase, and no longer will you 
be able to have the possibility of partaking of my 
works." The master craftsman di"d as he said he would 
and hurriedly went off to the second neighbor. 

When he arrived, he asked her, "Have you taken 
good care of the vase you bought?" She answered, 
"Well, I hope I have, for I have used my vase for 
carrying my water from the well to the house. It serves 
me well." But the master craftsman cried out in dis- 
appointment, "You are blind! You have misused my 
work for the gratification of your own needs and have 
limited its worth and value. For this, I shall give you 
back your money, take back the vase, and you will no 
longer have the possibility of partaking of my works." 
So the master craftsman did as he said he would and 
quickly went ofT to the third neighbor. 

When he arrived, he asked the neighbor, "Have 
you taken good care of the vase that you bought?" 
The neighbor replied, saying, "I pray that I have, for I 
have filled the vase with oil and have gone out with it 
to heal the wounds and sicknesses of those that are in 
need of life." Then the master craftsman said joyfully, 
"You have fully realized how the vase can be used in 
a fulfilling way! Because you have done this, I will 
give you these other two vases so that you can continue 
to enjoy my works even more, glorying in them forever 
with all humankind." 

Then Jesus looked around and saw the disturbed 
looks on the faces of the people and concluded by 
saying, "You are a vase that God has created. What- 
ever you do with yourself will be the judgment you 
will receive. For those who fill themselves with the 
Word of God fulfill the will of God, living eternally in 
his salvation. You are a vessel of God. The kingdom 
that is among you will become a reality because you 
have so lived." After this, the message went out over 
all the land and the people began to place it in their 
hearts and became faithfully obedient to God. D 



May 1973 MESSENGER 15 



rirginia's Mother of the Year for 1973 
lives, by choice, in a cottage in a quite 
modest section of Roanoke. She would 
be the first to admit, with a characteristic 
laugh, almost a cackle, that she's not 
handsome and she is pushing 80 with 
gusto. 

She is Dr. Anna Beahm Mow, who has 
responded to the event with some acute 
shuffling of an already packed spring 
schedule. 

To a timetable encompassing teaching 
and preaching engagements in Illinois, 
Kansas, Indiana, Ohio, West Virginia, 
Maryland, and her home state of Vir- 
ginia, she added a visit to Richmond in 
March when Gov. Linwood Holton 
presented her an official citation and, in 
May, five more days in Denver, Colo., on 
"this 'Mother' business." 

Not that she is dismayed; she is de- 
lighted. She much prefers to talk of her 
three children and 18 grandchildren than 
discuss the five degrees she holds or the 
17 years she spent as a missionary in 
India or the 1 8 years she taught at her 
alma mater, Bethany Theological Sem- 
inary near Chicago. As for schedules, 
she has spent a lifetime shifting those. 

Mrs. Mow and her 81 -year-old hus- 
band, the Rev. Baxter Mow, live in a 
cottage in East Roanoke bought by her 
father, the Rev. I. N. H. Beahm, a 
member of the first graduating class of 
Bridgewater College and founder of the 
old Daleville College in Botetourt 
County. 

Mrs. Mow is a rather dumpy little 
woman who, when told she doesn't 
change with the years, chuckled, "That's 
the one advantage of being fat." 

Her husband, a Rhodes scholar, is a 
tall, lean man with white hair and a tidy 
goatee. He has become a familiar figure 
in Roanoke bicycling, something he has 
done for 70 years. 

"I ride bicycles; my wife rides planes," 
he said with a twinkle. The Mows have 
never owned an automobile. 

16 MESSENGER May 1973 



Eighty, and 

going 

with gusto 



They came to the cottage in the sec- 
tion known as East Gate when they 
"retired" — the word was never used 
more loosely — in 1958. The one-story 
house was two blocks from a landfill 
project, eventually to become a park. 

"1 think if I had to choose, I would 
choose this area," Mrs. Mow said, admit- 
ting that, when they first came here, she 
had some concern about staying in the 
house alone. 

"A lot of things have changed around 
here and it's the safest place in town 
now," she says. "And anybody can find 
us here." 

She respects deeply the families around 
her, and she cites the fine points of the 
community. She chuckled over the first 
time she entertained women from her 
home church, the First Church of the 
Brethren in Roanoke, at her house. Some 
were surprised how attractive the neigh- 
borhood was, she said, laughing 
infectiously. 

It was the Roanoke church's morning 
group that sponsored Mrs. Mow for Vir- 
ginia's Mother of the Year. 

Only once did the neighborhood greatly 
disturb her. She was expecting diplo- 
matic guests from India, so she wrote 
Roanoke City Manager Arthur Owens 
and requested that he make sure the 
landfill didn't smell bad. 

"I told him if that stinks, it will stink 
all the way to Bombay. I got a letter 
back, assuring me the landfill would be 
covered three times a day. We didn't 
smell a thing." 

The Indian guests were a beloved link 
with her years in India. When a daughter 



by Clare White 

of Mrs. Mow's good friend, Mrs. 
Vijaya Lakshmi Pandit, was in Washing- 
ton in diplomatic service with her hus- 
band, they planned to see her in 
Roanoke. 

During the Mows' years in India, 
where they were part of the Brethren 
mission north of Bombay, they became 
intimates of the Nehru family, particular- 
ly Jawaharlal Nehru's sister, Mrs. Pandit. 
The Mow children went to boarding 
school in the mountains with the Pandit 
girls. 

While on furlough in the United States 
in 1940, the Mows learned, because of 
friendship with the Pandit family, they 
likely would have been denied by the 
British reentrance to India, even though 
acceptable to an independent India. Mrs. 
Mow became a teacher at the Brethren 
seminary in Chicago. 

Back in India, the Nehru family — 
closely allied with Mahatma Gandhi — 
were then in jail most of the time. 
Wanting to educate their daughters, they 
arranged for the two oldest girls to come 
to America. Mrs. Mow later was the 
guardian for the third daughter when 
her turn came. 

Mementos of the Indian years are all 
over the little house in Roanoke, vying 
for space with thousands of books. 

Books are everywhere. Asked about 
keeping them straight, Mrs. Mow 
laughed, "We don't. The Greek New 
Testament was missing for about a year." 
Baxter Mow reads both Greek and 




Hebrew. 

Mrs. Mow has contributed to the 
stacks of books in her house. Since 
1961, she has written seven books and 
has two more in the works. With titles 
like "Say 'Yes' to Life," "Your Teen- 
ager and You," and "Going Steady With 
God," they are widely used in teaching. 
The earlier ones have gone into 10 edi- 
tions. One has been translated into 
German, one into Spanish. 

"I could never tell anybody how to 
market a book," declared Mrs. Mow, 
however. She was invited by a publisher 
to write each of the volumes. For the 
latest, an editor from Harper's came to 
Roanoke and spent six hours working out 
with her what he wanted. 

An ordained minister in the Church 
of the Brethren, Mrs. Mow has an en- 
cyclopedic knowledge of the Bible upon 
which to draw, flavored with almost 80 
years of what she might call "joyful" 
living. She writes in parable style, using 
examples from her own experience to 
illustrate a point. 

The Mows have three children — a 
daughter and two sons — all born in 
India. 

The oldest is the daughter, Lois Anetta, 



Snavely, a teacher and archaeologist. 
She graduated from the University of 
Beirut after she was married and had 
three children, and lives now in Lorin, 
S.C. Her three oldest children, girls, live 
together and work in Alexandria; a son, 
Tom, 16, is at home. 

Joseph B. Mow, B.D., Ph.D., is a min- 
ister and a philosophy and religion pro- 
fessor at West Virginia Wesleyan Col- 
lege. He and his wife have three 
children. 

The younger son, David Merrill Mow, 
also a minister, lives with his wife in a 
Christian communal group, the Society 
of Brothers, in Rifton, N.Y. He and his 
wife have 1 1 children. 

"When he said he wanted to go there, 
I asked him if it was Christ-centered and 
family-centered. He assured me it was 
both," said Mrs. Mow. She speaks of the 
place with wholehearted enthusiasm. 

Mrs. Mow also has four sisters, all 
living. 

Since her "retirement" in 1958, Mrs. 
Mow has spent her time leading re- 
treats, teaching, and writing. She is in 
such demand that her calendar is filled 
years in advance. 

"After all," she said, T taught minis- 



ters for 18 years. When they get in 
trouble, they call me." 

She has managed some trips, also. In 
1964-1965, she and her husband returned 
to India for two months; in 1966, she 
and her daughter, Lois, went to Pales- 
tine — her first visit there - — and Greece; 
in 1967, again with her daughter, she 
went on a 30-day tour of Europe. 

She was awarded the European tour 
simply by renewing her subscription to a 
magazine. Her name was the one drawn 
out of 10,000. 

The trip was more than she could have 
imagined, starting off with a private 
fashion show at Saks Fifth Avenue, 
where she was told she could spend $750. 

"We spent every penny of it," she 
chortled, as tickled as a child with a new 
puppy. Not only did she enjoy the tour, 
she says she has been using it ever since 
in her teaching. 

"I tell them there were the tickets, 
there were the vouchers, there was the 
check, but they weren't mine until I took 
them. 

"Then I say, 'The grace of God isn't 
ours unless we take it.' " 

"That illustration has helped more 
people," she continued. "I think that's 
why God let me do it." 

"Some people have tried to tell me I 
deserved it all," she added, her sense of 
humor asserting itself. "Three weeks 
after that, my suitcase was stolen in 
Union Station in Washington. If I de- 
served one, I deserved the other." 

Mrs. Mow gives no indication of even 
considering slowing down. One of the 
dates she keeps is with the General 
Board of the Church of the Brethren in 
Elgin. This is her third term on the 
board of her church. 

She has a few things she'd like to do if 
she can find time. There's a little trunk 
full of clippings about Mrs. Pandit and 
the Nehru family that she wants to put 
together. 

She would like to go back to India one 
more time. 

And she expects to do some sewing for 
her grandchildren. 

She expects to find time one of these 
days. After all, her father was hale and 
hearty at 91 when he died in an auto- 
mobile accident. She doesn't intend to 
slow down at an early age like 80. D 



May 1973 MESSENGER 17 



DDIlWDtSll^D©!^]^ 



FRESNO BOUND? If you are traveling fo An- 
nual Conference, the following invitations and 
announcements may help make your day! 

INDIANA/Hagerstown. To Brethren camping 
en route to and from Conference, the White 
Branch church invites use of its facilities: picnic 
tables, space for tenting, basement, rest rooms, 
kitchen. Seven miles north of Interstate 70. 
Contact Fred House, Jones Road, Hagerstown, 
Indiana 47346 (317-489-4812). 

IDAHO/Boise, Nampa, Caldwell areas. Boise 
Valley, Bowmont, Fruitland, Mt. View, Nampa, 
Twin Falls, and Weiser churches invite Confer- 
ence travelers to stop and worship. Inquiries 
on camping facilities may be directed to Earl 
Flory, Rt. 2, Box 2187, Nampa, Idaho 83651. 

IDAHO/Family Camp. Travelers are invited 
to Family Camp at Camp Stover, near Meadows, 
Idaho, July 3-8. Free parking for trailers, 
campers. Meals at minimal cost. Contact Russell 
E. Jarboe, camp director, 323 11th Ave. S., 
Nampa, Idaho 83651. 

CALIFORNIA/Fresno. Two sites for camping 
are available, one at Fresno District Fairgrounds 
two miles from the Convention Center. Includes 
several acres of surfaced space without trees. 
No hook-ups available. $2 per camping unit 
per day. The second site is Millerton Lake State 
Recreation Area, a state park 26 miles and 40 
minutes from Fresno. Campsites include table, 
wood stove, piped drinking water, restrooms. 
Rate $3 per unit per day. A more primitive 
area is available at $1.50 per day. Early reser- 
vations recommended. Free brochure on Miller- 
ton available from Annual Conference Office, 
1451 Dundee Avenue, Elgin, III. 60120. 

CALIFORNIA/La Verne. Campers from An- 
nual Conference are invited to use La Verne 
church facilities free, June 18-26 and July 2-18. 
Parking accommodations for campers, trailers. 
Use of sleeping bags in church welcomed. 
Showers and kitchen available. 40 minutes 
from Los Angeles area tourist interests, includ- 
ing Disneyland and Knott's Berry Farm. Advance 
contact helpful. Church of the Brethren, 2425 
E Street, La Verne, Calif. 91750. 

CALIFORNIA/San Diego. Conferencegoers are 
invited to use church facilities and to worship 
and fellowship with Brethren in the San Diego 
area. First Church of the Brethren, 3850 West- 
gate Place, San Diego, Calif. 92105. 

CALIFORNIA/Sequoias. Ministers interested 
in serving a weekend in the Sequoia/Kings 
Canyon National Park Ministry may secure an 
application blank and information from Rev. 
Ronald C. Bennett, Messiah Lutheran Church, 
1900 Baker St., Bakersfield, Calif. 93305. Liv- 
ing quarters, free admission to the parks. 

OREGON/Myrflewood. Centennial, July 8; 
Family Camp, July 5-8. See story, page 30. 

IOWA TO CALIFORNIA. Youth group travel- 
ing from Waterloo, Iowa to Annual Conference 
would like to sleep in churches en route. If 
your church is available, please contact Sherilyn 
Unruh, 2608 Neola, Cedar Falls, Iowa 50613. 

CHURCHES, CAMPS EN ROUTE. The Farr 
Family musicians have limited openings for 
concerts to and from Annual Conference. Trav- 
eling west by northern route; returning by 
southern route. Contact Nick Farr, Box 16, 
Middletown, Pa. 17057. 

18 MESSENGER May 1973 



a 



Once a drug addict and a drop-out 



oug Smith was on a tragic course. A 
college drop-out, the youth moved aim- 
lessly from job to job. He also moved 
from drug to drug, at first to relieve 
severe headaches, under doctor's pre- 
scription. But once he went to several 
doctors simultaneously, his drug usage 
spiraled. 

Hospitalized at the University of 
Kansas Medical Center in Kansas City, 
Doug was completely denied drugs. "I 
didn't know it was withdrawal symp- 
toms," June, his wife, said later. Again 
drugs reduced his pain and he continued 
on them for 18 months more. Until, 
suddenly, he took an overdose. "I had no 
choice," says June, remembering. "I had 
to commit him to a state mental 
hospital." 

Doug's story does not end there, far 
from it. For now he is soon to graduate 
from McPherson College, is youth co- 
ordinator for McPherson's First United 
Methodist Church, and was McPherson 
County's first student intern probation 
officer — one of 20 who served for a 
year in a new experimental program 
established under the Governor's Com- 
mittee on Criminal Administration. 

"I don't have headaches any more for 
the same reason that I don't take drugs 
any more," smiles Doug. "I've found 
what I'm good at and it is satisfying to 
me. Working with people is very im- 
portant to me." 

Through the year of work/study in- 
ternship, students carry full college loads 
and spend 16 hours a week in probation 
and parole work during the school term 
and full-time in summer. As an intern, 
Doug carried a case load of 40. "He 
learned to assess a person's need and to 



Wonklmq 




design a plan of action — a treatment 
prescription — in excellent manner," 
commented Lloyd Zook, director of court 
services for McPherson County. "He 
took into account the individual's need 
and didn't just see him as a number." 

The internship year is directed mainly 
to helping juveniles. In one aspect of his 
work Doug implemented a program in- 
volving bankers and businessmen work- 
ing in small groups with persons on 
probation. 

Doug also attended professional con- 
ferences, gave two to four talks a month 
to schools and civic groups, and took part 
in varied church activities, including 
weekly Bible study. As youth coordi- 
nator of his parish, he organized a retreat 
in which senior high students sponsored 
junior high students, an approach well 
received by the younger group. It was 
the pastor of the United Methodist 
Church, Raymond W. F. Knowles, who 
nominated Doug for the special honor 
he was named to last year, inclusion in 
Outstanding Young Men of America. 
His supervising professor at the college, 
Robert Keim, said why: "Doug ate and 
slept that program." 

With the decision for Doug to return 
to college, June recalled that "at first it 
was hard for me not to dwell on the 
material sacrifices the family would 



uiiApcjofA 



iiv&ajw^omjdilb m 



)oug Smith now helps other youth 




have to make. But as we got into the 
first school term I found that it wasn't 
nearly as bad as I had expected. Doug 
got a good part-time job at first and now 
he has a better one." 

The schedule for the Smiths has been 
"wild," as June puts it. Readying 
daughters Liz Ann and Cindy for school 
and Missy for a babysitter is routine each 
morning before June and Doug leave for 
work and classes. From then on each 
day is different, and frequently it is late 
at night before the family gets to- 
gether again. 

In reflecting further on earlier days, 
June mentioned that Doug's cure was a 
rapid one — only six weeks, a record 
amount of time. "During the darkest 
days when Doug was on drugs, the nights 
we took him to the hospital, the times he 
couldn't go to work, I used to ask, why 
is this happening? Surely there must be a 
reason for all this suffering. Now I firmly 
believe that God can take the worst 
situations and make something good 
from them." 

"June Smith is with Doug 100 per- 
cent," says Pastor Knowles. "She is a 
wonderful person." 

"Everything in life has a different 
meaning to me than it did eight years 
ago," June explains. "Before Doug 
started having headaches and drug prob- 
lems, life to me was new furniture, nice 
clothes, the latest hair fashions, or new 
cars. Now life is living to please God, 



b(f NoHumTudm 



my husband, and my daughters; helping 
Doug to help other people; and striving 
daily to improve myself. I guess you 
could say those years had a sobering and 
maturing effect on me." 

"Each person has to search for that 
which is meaningful to his existence," 
adds Doug. "That's basic to all human 
beings and it becomes the core of our 
lives." Doug has helped others to learn 
this. Even while he was hospitalized, 
he reached out to others. 

"The report from the Topeka State 
Hospital," said Pastor Knowles, "was that 
they kept Doug a month longer than he 
needed to be there because of the help 
he was giving others. He has tremendous 
insight and the ability to go directly to 
the heart of a person's problems." The 
pastor's voice contains a small smile. 
"Just don't ever try to give him a 'snow 
job.' " 

Doug's year of internship ended earlier 
this year. After graduation in May he 
likely will use his double major in soci- 
ology and psychology to work with 
young persons, if possible youth under 
parole or probation. 

"Of all people," he says, "I like to 
work with young people best. They're 
open, not as inhibited. If you are honest 
with them, they usually return that 
honesty. Of course, kids who are loved 
and accepted seldom get into serious 
trouble. If they can't find a group which 
loves and accepts them, then they get 
into trouble. Those who lack involve- 
ment do a lot of acting out." 

What Doug has done in his role as the 
country's first student intern probation 
officer has laid the ground work for 
others to follow. "Because of what we 
have gained from our experience with 
Doug, we will certainly continue the 
internship program," Mr. Zook said. 

And from the college's standpoint, the 
support is mutual. Eight or nine stu- 
dents have been in a big brother, big 
sister program which, according to 
Professor Keim, "is a sort of free-lance 
work. They are learning to relate to in- 
dividuals involved with the law. We feel 
certain some of them will follow Doug 
into internships." D 



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R. Beasley-Murray — one of the leading 
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himself a Baptist; but his discussion 
transcends denominational lines. He 
focuses attention on the necessity of bap- 
tism and its relationship to grace, faith, 
the Spirit, the church, ethics, and hope. 
A careful examination of the rise and 
significance of infant baptism follows, and 
a selected bibliography and several in- 
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sive study. 

"... a work of first class scholarstiip." 
— F. F. Bruce 
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May 1973 MESSENGER 19 



iFSDoiri] [fSWDsm^^ 



Francis of Assisi: 

Brother Sun, 
Sister Moon 



"Look at this world with a happy eye but 
from a sober perspective." 

W. H. AUDEN 

Eighteen-year-old Francesco Bernardone 
(Graham Fulkner) conies back home to 
Assisi in a.d. 1200, nervously exhausted 
by a war between two medieval cities. 
His well-to-do parents are quick to as- 
sure the townspeople that he is not a 
coward. The boy languishes in bed with 
nightmares of battle as his mother 
(Valentina Cortese) pampers him. His 
father (Lee Montague), a merchant ob- 
sessed with business, cannot understand 
the boy's malady. 

One day, Francis alights from his bed 
at the chirping of a small bird. He 
follows a ray of sunshine to the balcony 
and then walks across the roof to fetch 
the bird. It is the beginning of his awak- 
ening to a new life. He spends his days 
in the lush fields near Assisi. Clare (Judi 
Bowker), a pretty young neighbor, tells 
him that the villagers think he's beserk — 
after all, he loves flowers, chases butter- 
flies, and sings like a bird. When he went 
to war they thought he was sane. But she 
affirms his new style of life telling him 
that she thought he was mad before and 
is now sane. 

A horrifying tour through his father's 
shop, with its wretched laborers, the all 
too apparent gap between wealthy 
churchgoers seated in the pews while the 
poor huddle in the rear of the church, 
lead, finally, to his break with family and 
wealthy peers, made before the author- 
ities and the poor: "I was in darkness. I 
sought help. Brother Sun illuminated my 
soul and I saw at last. I want to feel 
the earth beneath my feet. I want to live 

This film probe is part of Cultural In- 
formation Service's Feedforward Series. 




Scenes from the Zeffirelli production: Clare, who affirms her neii^hbor's new life-style; 
Francis, whose eloquent sermon from Matthew brings the blessings of Pope Innocent III 



like a beggar, just as Christ and his holy 
apostles were beggars." Quoting lohn 
3:6 — "that which is born of the flesh is 
flesh and that which is born of the Spirit 
is spirit" — he takes off his clothes, 
giving them to his weeping father, and 
tells him that there are no more fathers, 
no more sons. Graced by God, he will 
be a new person — as free as the crea- 
tures of the earth. 

Francis' retreat from Assisi is the be- 
ginning of a way of self-sacrifice. He 



wins some friends over to his life-style of 
service and poverty. Together, they 
restore the chapel of San Damiano, where 
the weak, the dispossessed, the physically 
scarred find a home. But the church is 
burned by the bishop in hopes that 
Francis and his flock will be reconciled to 
the city. Instead, he goes to Rome to 
obtain a meeting with Pope Innocent III 
(Alec Guinness). 

In the jewelled ante-chamber of St. 
Peter's Basilica, Francis stirs the pope 



20 MESSENGER May 1973 



with a sermon on the gospel according to 
St. Matthew. The prelate blesses Francis 
and his followers. They return to Assisi 
renewed. 

Brother Sun. Sister Moon is a film that 
will cut across all age groups and speak 
to the hearts and aspirations of those who 
long for a simpler, more joyous life on 
earth. And for all those who believe that 
spiritual renewal is the path to a life of 
fulfillment, Brother Sun, Sister Moon will 
have particular merit. 

We have put together a potpourri of 
thought-piece quotations and paragraphs 
from an interview with director Franco 
Zeffirelli as a means of stimulating further 
thought on the themes and resonances of 
Brother Sun, Sister Moon. (For complete 
text, write Youth magazine, 1505 Race 
St., Philadelphia, Pa. 19102. 50f- a 
copy.) The film is not so much a 
"message movie" as a catalyst. It 
speaks to the emotions and, for some, 
may not be the type of film that lends 
itself to discussion. Yet, for many, the 
movie will raise some important con- 
siderations about alternative life-styles, 
man's relation to nature, ecological think- 
ing, and the meaning of servanthood. 

"Francis of Assisi was 'brother' to 
every human — and to everything. He 
loved the earth. He loved the sky. He 
loved animals and insects and people and 
cities. He was one of the two or three 
Christians in whom Christianity most 
nearly reached its fullness. He is our 
western Gandhi, our own Siddhartha, our 
most lovely imitator of the Lord." — 
Michael Novak 

One of the marvelous features of 
Brother Sun, Sister Moon is that Francis 
is not made into a "plaster board saint" 
or a "hippie drop-out." It would have 
been easy to miss the man's humanity by 
exaggerating his piety or platforming his 
eccentric style of protest to the normative 
values of his society. It is in this sense 
that Zeffirelli portrays Francis as a "love- 
ly imitator of the Lord." 

Question: What qualities of St. Francis 
intrigued you initially? 

Franco Zeffirelli: There are many, but 
I think the most relevant of all for me are 
the simplicity, the purity, and the inno- 
cence of his outlook on life. . . . 

Question: What part does Clare play in 
the awakening that takes place in 
Francis? 



Franco Zeffirelli: She is the mirror of 
his actions. She reflects his deeds. That's 
why I called the film Brother Sun, Sister 
Moon. Clare reflects the light that 
Francis produces. And because she re- 
flects this light, he realizes that he pro- 
duces it. He was such a humble, modest, 
and innocent person — he didn't realize 
how extraordinary was the halo around 
him of light, beauty, and grace. 

"Francis sprang from the people, and 
the people recognized themselves in him. 
He possessed their poetry and their 
hopes, championed their aspirations. . . . 
He did not simply preach love to others; 
he was enthralled by it; he sang of it; 
what is best: he lived it." — Paul 
Sabatier 

Living among the poor, the outcasts, 
the dispossessed, Francis and his follow- 
ers struggled to interpret the servanthood 
image of Christ. Discuss their life-style 
in terms of Philippians 2:1-11. 

"The greatest spiritual revolutionary in 
Western history, St. Francis, proposed 
what he thought was an alternative 
Christian view of nature and our relation 
to it: He tried to substitute the idea of 
the equality of all creatures, including 
people, for the idea of our limitless rule 
of creation. He failed. Both our present 
science and our present technology are 
so tinctured with orthodox Christian 
arrogance toward nature that no solution 
for our ecologic crisis can be expected 
from them alone. Since the roots of our 
trouble are so largely religious, the 
remedy must also be essentially reli- 
gious, whether we call it that or not. We 
must rethink and refeel our nature and 
destiny. The profoundly religious, but 
heretical, sense of the primitive Fran- 
ciscans for the spiritual autonomy of all 
parts of nature may point a direction. I 
propose Francis as a patron saint for 
ecologists." — Lynn White Jr. 

Brother Sun, Sister Moon offers an 
occasion to discuss the Christian life-style 
and the necessity for an ecological state 
of mind in our time. Francis is the model 
of a man who refused to take a dom- 
ineering stance toward the creation. 
Caretaking for nature was an outgrowth 
of his spiritual understanding of what it 
means to be human. Francis has much to 
say to us since he took a stance which 
went against the currents of his age. Can 
we do the same? □ 




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May 1973 MESSENGER 21 



Oakland. St. Kitts; Troy, Malta: 
The contagion spreads 

In a matter of minutes 10 members of 
the Troy, Ohio, Church of the Brethren 
pledged $1,050 to buy heifers for Malta, 
an island in the Mediterranean. 

The pledges came on a Sunday eve- 
ning after four laymen and Pastor Fred 
Bernhard of the Oakland congregation 
showed slides and told of their experi- 
ences in raising 33 calves and delivering 
them to the Island of St. Kitts in the 
Caribbean (Messenger, Nov. 15, 1972). 

Even while investing heavily in this 
effort the Oakland parish met its year's 
local and outreach expenses and, in addi- 
tion, assisted one Chicano family in set- 
tling out, helped another Chicano family 
involved in a serious accident, assisted 
a young man paralyzed through a freak 
accident, and sent volunteers to work in 
the Pennsylvania flood area. 

But more impressive even than the 
extra giving of $15,000 or more by the 
Oakland congregation was the testimony 
of its members about the Heifer Project 
experience. It was this contagion that 
prompted the Troy Brethren to consider a 
special appeal for Malta. 

According to a call from Heifer Project 
in Little Rock, Ark., the need in Malta 
was for 80 heifers to replenish cattle that 
were diseased and had to be destroyed, 
Troy pastor J. D. Click explained. 

Following the initial response on Sun- 
day evening. Pastor Click addressed the 
congregation in the church newsletter, 
extending the appeal. 

"We have a beginning!" he wrote. "To 
what greater things it will lead is yet to 
be seen, but I believe that if we are open 
to serving God by responding to the cries 
of human need, exciting things are ahead 
for this congregation." 

Together Southern Ohio congregations 
plan to send 25 to 50 heifers in response 
to the Malta appeal. 



Young marrieds class at York: 
Living out the Good News 

One of the disciplines undertaken by 
leaders of a class of young married 
couples when it formed in March 1972 
at First Church of the Brethren, York, 
Pa., was not to rely on ready prepared 
materials, no matter how useful or how 
sound in theology. 

Instead, the class and its leaders, Jim 
Leamen and Carl W. E. Almquist, chose 
to use the New Testament as the chief 
resource, tuning in on needs as expressed 
by the group and turning to the scriptures 
for guidance. Thus the group set out to 
become in name and in fact the Good 
News Class. 

Over the months the 20 couples, the 
majority fairly new in the church and 
some not even members, delved into the 
basics of the Christian life, participated 
in prayer and Bible study, and shared 
personal feelings. Many participated in 
small faith sharing groups. In class, 
couples were encouraged not to sit side 
by side, but to see each other as a whole 
person and not as the extension of a 
spouse. One objective, explained Jim 
Leaman was to move in the group 
"from a more functional person to an 
'inner-personal" relationship, and a car- 
ing, Christ-centered community." 

Often the subject of study terminated 
with a specific act or commitment, as on 
the themes of stewardship, forgiveness, 
and Christmas. One of the resources 
drawn on was the April 15, 1972, Mes- 
senger on environmental ethics, includ- 
ing the statement of a group at La Verne, 
Calif., on faith and ecology. From this 
study each member evolved a commit- 
ment toward a better life-style and sym- 
bolically placed the statement before the 
cross. The act was followed by the serv- 
ing of cranberry juice and breaking of a 
loaf of homemade bread — an act of 
agape love. 

Since the class began many of the 
couples have moved into varying leader- 
ship services, Mr. Almquist reflected. 
He added further, "I saw miracles in this 
class but this should not be unusual 
among Christians. Because Christ con- 
tinues to perform miracles today just as 
he did when he walked this earth . . . the 
Good News can happen to anybody." 



Illinois, California, Pennsylvania: 
Innovations in church school 

Learning centers have been the approach 
used since last October by the Boulder 
Hill church, Aurora, 111., for its grouping 
of children in church school, grades one 
through eight. 

Under the plan various interest ap- 
proaches focus for a several-week period 
on such successive themes as "The Ex- 
odus and Moses," "Peace," and "Belong- 
ing to a Christian Fellowship." At the 
outset students register for the activity 
of their choice: story telling, music, dra- 
ma, creative arts, an energy room, audio 
visuals. 

Increased attendance, invited friends, 
and excited voices give evidence that the 
learning center approach has been very 
well received, commented Pastor Lyle I. 
Lichtenberger. 

Shirley I. Heckman of the Parish Min- 
istries staff, Elgin, III., worked with local 
"enablers" in launching the program. 

• In California the Waterford church 
under pastor Gene Hipskind is giving the 
fifth Sundays of a month to "Family Sun- 
day School." One of the early surprises 
in the experience, reported the pastor, 
was the degree of participation by both 
adults and children and the depth of un- 
derstanding each received from the other. 

• In Pennsylvania, Sunday morning 
telecasts on the Sermon on the Mount 
are being offered experimentally March 
through May by WITF, Channel 33, 
Hershey. Intended for church school use, 
the program entails a film being shown at 
15-minute intervals over a two-hour peri- 
od, to be followed by class discussion. 



22 MESSENGER May 1973 



Brethren parishes and Key 73: 
Making the faith personal 

Witnessing for Christ on the person-to- 
person level has become a focus of Key 
73 for a growing number of Brethren 
congregations. 

Among parishes engaging more recent- 
ly in Lay Witness Weekends, or Missions, 
have been Bethany, Blissville, Bremen, 
North Liberty, Osceola, Pine Creek, Un- 
ion Center, and Yellow Creek congrega- 
tions in Northern Indiana; Cedar Rapids 
and Panora churches and Greene yoked 
parish, Iowa; Philadelphia First church, 
Atlantic Northeast; Westminster church 
and New Windsor Cooperative Ministry 
congregations, Mid-Atlantic; Cando, 
N.D.; Boise Mountain View, Idaho; 
Santa Ana church, Pacific Southwest, and 
Lacey Community and Wenatchee Valley 
congregations, Oregon-Washington. 

At the Black Rock church. Southern 
Pennsylvania, a Discipline and Discovery 
Weekend was held this year as a sequel 
to a 1971 Lay Witness Mission. The ac- 
cent was on commitments to prayer, Bi- 
ble study, witness, service, and steward- 
ship, and on assisting three area congre- 
gations in their lay witness experiences. 

Variations have occurred elsewhere. 
The Quinter, Kan., congregation engaged 
in an eight-week "Design for Witness" 
program involving scripture study in 
small groups. In Roanoke, Va., Faith in 
Action seminars and an Exposure Week- 
end, involving the Central, Summerdean, 
and Williamson Road parishes of the 
Church of the Brethren along with Pres- 
byterian and Methodist churches, of- 
fered an interpretation of community 
needs. 

A New Life rally is scheduled Sept. 
1 6 at Wooster College in Northern Ohio, 
for which an attendance goal of 1,800 is 
set. Paul M. Robinson will be the evan- 
gelist and Alvin F. Brightbill the song 
leader. 



Long Beach, Broadfording, Conestoga: 
Busing as a means of ministry 

Brethren congregations intent on reaching 
out to their communities have been urged 
by a California pastor to consider a "bus 
ministry." 

James S. Flora, pastor of the Long 
Beach church and chairman of the Com- 
mittee on Evangelism for the Pacific 
Southwest Conference, indicates that in 
his parish a bus ministry has provided "a 
whole new spark of excitement" in the 
church school program. 

First the congregation rented a van, 
then purchased its own vehicle to carry 
20 boys and girls. In addition to one or 
two rounds each Sunday morning, the 
bus is available for youth activities, spe- 
cial group functions, and camping. 

To congregations considering a bus 
ministry. Pastor Flora, writing in the 
Pacific Southwest's "Life and Witness," 
advised on such steps as 

— locating prospective children and 
explaining the program to their parents, 

— offering to stop at a given time at 
the front door of each interested family, 

— having a bus captain who takes roll 
of riders each Sunday and who follows 
up on absentees, 

— encouraging teachers to be ready to 
receive new students. 

While conservative churches have been 
using buses for years, the approach has 
nothing to do with theology. Pastor Flora 



maintains. He looks upon it simply as a 
means of bringing people to church. 

"Even with the occasional headaches 
of discipline, our congregation is pleased 
that we are able to bring in community 
children who have had very little oppor- 
tunity to learn of Jesus and the Christian 
faith" 

• The Brethren congregation most 
adept at busing is the Broadfording 
church, Mid-Atlantic District, which op- 
erates 10 buses regularly for adults and 
children. In March, a new high in busing 
was reached for the regular Wednesday 
prayer meeting — 415 riders out of 582 
participants. Last summer the church 
had 900 persons attend its evening vaca- 
tion Bible school. 

Pastor Bill Freed and others see the 
bus ministry as an integral part of the 
parish's evangelism thrust, which in 1972 
began with a goal of 150 new members 
but by the year's end had brought in 291. 

• The bus owned by the Conestoga 
church, Atlantic Northeast District, 
found weekday service during the Phila- 
delphia schoolteacher's strike. 

It all began with a sociology class at 
Eastern College, St. Davids, Pa., discuss- 
ing the dilemma of the inner city. Dur- 
ing the strike class members began 
to explore setting up an emergency school 
for 11th graders, to help them continue 
preparation for upcoming college en- 
trance exams. A bus became essential 
to transport the students to the temporary 
school site in a Presbyterian church. 

Joyce Stoltzfus, an Eastern student, in- 
quired of her home church, the Cones- 
toga Church of the Brethren, Leola, if 
its bus could be used for the emergency 
school. The Missions and Service Com- 
mission considered the matter, revised 
its policy on nonchurch use of the bus, 
and enabled the Eastern students to work 
with nearly 100 boys and girls in four 
50-minute classes each weeknight. 



May 1973 MESSENGER 23 



[b©(Q)[k [rswD©m^^ 



The gospel speaks to our madness 



by Leland Wilson 



JESUS AND THE POLITICS OF VIOLENCE, by 

George R. Edwards. Harper and Row, 1972. 
196 pages, $5.95 

WARS AND RUMORS OF WARS, by Roger I. 
Shinn. Abingdon, 1972. 298 pages, $5.95 

SHALOM: THE SEARCH FOR A PEACEABLE CITY, 

by Jack L. Stotfs. Abingdon, 1973. 224 
pages, $5.95 

The apparent ending of the war in South- 
east Asia does not terminate our great 
madness: destroying each other in war. 
Even those given the power of positive 
thinking can be excused for being skep- 
tics toward the declaration that we are 
on the threshold of a generation of peace. 
Roger Shinn is probably right in saying 
"that violence is a constant possibility, 
that there is more of it in normal life 
than men like to admit, that it may erupt 
again and again." 

It is essential that we continue the task 
of interpreting the gospel on the matter 
of war and peace. For some time, we 
have had two books that are basic to our 
understanding: Macgregor's New Testa- 
ment Basis of Pacifism, and Sainton's 
Christian Attitudes Toward War and 
Peace. Beyond this we have had writings 
that spoke within the Brethren fellowship 
like Rufus BowmanV Seventy Times Sev- 
en and The Church of the Brethren and 
War, and more recently, Dale Brown's 
Brethren and Pacifism. But we have not 
enjoyed either an abundance of, or a 



notable contribution to general works 
that direct the gospel to the particular 
configurations and nuances in which this 
age experiences the war/ peace question. 
I 
Jesus and the Politics of Violence is 
worthy, in my judgment, to sit beside 
the earlier volumes mentioned here. Par- 
ticularly in the final section, "Jesus and 
Violence," Edwards sets forth a con- 
vincing argument for nonviolence (peace) 
precisely in those areas where the ide- 
ological and theological debates are now 
being waged: 

1. The current idealization, even ro- 
manticizing, of revolutionary violence; 

2. The necessity of silence on the part 
of the church in military and political 
matters because of a presumed superior 
competence outside the church; 

3. The position of Reinhold Niebuhr, 
so pervasive in the United States during 
World War II and still extant among the 
majority of Christians even if not ex- 
plicitly so labeled; 

4. Both the theological and practical 
implications of the just war theory — il- 
lustrated in our time and nation by the 
attempt at "selective" conscientious 
objection; 

5. The inevitability of violence in the 
human species; and 

6. The place of Christ in moral de- 
cision, both for culture and for the 
individual. 

Earlier in the book, Edwards explores 
the gospel narratives in a way that tech- 
nically goes beyond Macgregor. He turns 
to the gospels because of his interest in 




the Christ of faith-history. Utilizing 
form criticism, he addresses himself par- 
ticularly to those who are advancing the 
thesis that Jesus was a violent revolu- 
tionary — the Zealot option. 

Many Christians today, perhaps most, 
are "violent Christians." Besides the 
"rally 'round the flag" patriots ready to 
do battle for "God and Country," and 
the great "silent majority," many of 
whom deplore war, but are always ready 
to act at the government's command, 
there are those who make a special ap- 
peal to the concerned pacifist — persons 
like Dietrich Bonhoeffer and Richard 
Schaull and third world revolutionaries 
who raise a conflict of conscience by 
pointing to the failure of nonviolence. 
The appeal of violence in revolution can 
be very tempting in the name of justice. 
That temptation is helpfully exposed in 
this volume. 

II 

Three of the most notable contribu- 
tions in recent years to ethical and 
spiritual insight have come from men 
who wrote of their experiences of World 
War II in the prison camps of the en- 
emy: Viktor Frankl, Man's Search for 
Meaning, Langdon Gilkey, Shantung 
Compound, Ernest Gordon, Through the 
Valley of the Kwai. 

Now, Roger Shinn, the Union Theo- 
logical Seminary professor of social 
ethics, has recounted his prisoner-of-war 
experiences in Wars and Rumors of 
Wars. His account of battle, capture by 
the Germans, interrogation, imprison- 
ment, and survival in a forced march 
across Poland to Bavaria comes from 
notes written at the time; the material 
seems fresh, readable, and dramatic. 
But that is only the first part of the book. 
The second part contains his reflections 
and explorations a quarter century later. 

Where Frankl, Gilkey, and Gordon 
rose to new heights, Shinn disappoints. 
He seems to accept war as a necessary 
reality and shows surprisingly little agony 
or lament at that. He shows himself as 
a sensitive man, able to identify with 
persons of conscience, regardless of what 
position they take toward war. But he 



24 MESSENGER May 1973 



reveals remarkably little strength of de- 
velopment in his own conscience. There 
is a slight hint of nuclear pacifism when 
he says, "The new fact is a mode of war- 
fare that ceases to be functional." Per- 
haps the best that he offers us is in ex- 
ploring what he calls the "instrumental" 
and the "expressive" meaning of war. 
He is worth reading only if to understand 
why we not only accept war, but are at- 
tracted to battle. 

Shinn does not begin with the gospel 
in his reflections on war. Unfortunately, 
his experiences do not send him to ex- 
plore the scriptures in knowing what it 
means to join in "the quest of a king- 
dom." 

Ill 

Shalom: The Search for a Peaceable 
City concerns not only peace, but ethics 
more generally. With the popularization 
of situational or contextual ethics, agape 
has become a widely recognized and ac- 
knowledged norm. Stotts proposes 
shalom as a preferable ethical norm. 
Setting the stage for shalom, Stotts makes 
a telling criticism of secularization as 
expressed in pragmatism and profanity. 
His commentary on both Bonhoeffer and 
Harvey Cox as they would idealize the 
"unreligious" (Cox's earlier The Secular 
City) is a helpful affirmation of tran- 
scendence, and is really the basis for 
living at peace. It is only in transcen- 
dent awareness that men find a guide 
toward the "peaceable city." 

Reviewing the power of religious sym- 
bols which provide "comprehensive ori- 
entation for the self and the group," the 
author is then ready to defend this thesis 
that shalom or peace is a stronger symbol 
than agape for understanding what God 
intends for his creation. The heart of the 
book lies in his describing and defining 
shalom. One cannot read these pages 
without coming away with a greater ap- 
preciation of the wealth and compre- 
hensiveness of the shalom concept. It 
does become a totality, a wholeness in 
both personal and social life. 

With shalom as a guide, Stotts dis- 
cusses the implications for social policy, 
hope, the use of power, and the church. 

Despite a convincing argument for 
shalom as the theological symbol for 
Christians, it must be suspected that it 
has a better chance in debate than in 
realization. 

Shalom! D 








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Every Church of the Brethren General Board an- 
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May 1973 MESSENGER 25 



ir®8®(U[r(B(BS 




Learning 

how 

to teach 

the faith 

better 

by Shirley J. Heckman 



Leadership education, including experi- 
ences for teachers, is never a completed 
task in any congregation. Everyone, no 
matter how skilled, can learn to be more 
effective in the job assignment. Sug- 
gested here are resources that can be 
used by individuals and groups in their 
education for leadership in the life and 
work of the church. 

Available from The Brethren Press, 
1451 Dundee Ave., Elgin, 111. 60120: 

Education for Change by Joseph D. 
Ban, $1.95, 10 sessions; Leader's Guide 
by M. Edward Clark, 15(. For study of 
the biblical and educational foundations 
of the Encounter Series. 

Toward Effective Teaching series. One 
book each for preschool and elementary 
children, youth and adults. $2.25 apiece. 
Four text-guides for use by individuals or 
groups. 

Basics for Teaching in the Church. 
$2.25. Four parts: Education in the 
Church's Ministry, Tableaux of a Teach- 
er, The Gospel and Teaching-Learning, 
and the Teaching-Learning Plan. For use 
by individuals or groups. 

Teaching the Bible in the Church. 
$2.25. Not a book on teaching meth- 
odology, its purpose is to increase under- 
standing of the Bible, to familiarize with 
the resources necessary to sound biblical 
interpretation, to train in methods of 
biblical interpretation. For use by in- 
dividuals or groups. 

Christian Service Training Series. 
Participant's book $2; leader's guide 75('-. 
Prepared by the Mennonites, the six 
courses, each with ten sessions, include 
Learning to Lead, Learning to Teach, 
Learning to Understand People, Learning 
to Know the Bible, Learning to Work 
Together, and Learning to Understand 
the Mission of the Church. 

Order from Christian Board of Publi- 
cation, 2700 Pine Boulevard, St. Louis, 
Mo. 63116: 

Focus Meetings on Teaching. $5.00 
for a kit with guide, cassette tape, film- 
slip, and copies of materials for 12 par- 
ticipants. The seven sessions of Volume 
1 are in three units: Usable Approaches 
to Bible Study, Joy in Teaching, Planning 
and Goal Setting in Teaching. 



Order from Curriculum Interpretation, 
American Baptist Board of Education 
and Publication, 'Valley Forge, Pa. 
19481: 

1972-73 Focus on the Teaching Min- 
istry. A packet for $2.75. Includes: (1) 
Launching the Church School Year, a 
manual for use by boards of Christian 
education and church school superin- 
tendents. Separate copies, $1.25 each. 
(2) Teaching Bible Concepts, a workbook 
for use by individuals or a group and 
with leader guidance for four study ses- 
sions and a celebration. Separate copies, 
$1.25 each. (3) Developing Church 
Leaders, a brochure with suggested guide- 
lines and a listing of resources. Separate 
copies, 25i;' each. (4) Check List in 
Preparation for Workshops, a sheet on 
planning steps for local church training. 

For a series of workshops or study 
sessions (also available from the Ameri- 
can Baptists) : 

Session Planning for Church School 
Teachers. $3.95. For five workshops to 
increase the session-planning skills of 
teachers. 

Team Building in Church Groups. 
$1.00. Sessions with church "teams" of 
leaders to enable them to know each oth- 
er and to respond to each other as 
members of a team. 

Experience-Centered Learning for 
Church Leaders. $1.00. Focus Record 
II "Who Will Answer?" 154. Resource 
sheets "Biblical Foundations" and 
"Training in Christianity," 5<t each. For 
experiences in which persons participate 
in and learn about "experience-centered 
education." 

For single workshops: 

The Teacher and the Biblical Message, 
Guide, 25<?. 

The Teacher and Evaluation, Guide, 
25<'. 

The Teacher and the Learning Tasks, 
Guide, 25('; seven diagrams 70<?. 

The Teacher and "Meanings and Ex- 
periences," Guide, 25?'; Focus Record I 
(SideB), 75«'. 

The Teacher as Person, Guide, 25<?; 
Focus Record I (Side A), 75(' (the same 
record as listed just above. One record 
serves the two sessions.) "The Role of 
the Teacher," Poster, 60^. D 



26 MESSENGER May 1973 



w^(S)\rd\ ^\r@\m w//mmhmgjt(n)\n\ 



The federal budget: Whose priorities? 



President Nixon's current policy is to: 
□ decrease the responsibility and direct 
spending of the federal government, 
especially for federally sponsored do- 
mestic social programs; D provide new 
money to states and cities through rev- 
enue sharing; D increase the military 
budget; n maintain a ceiling on federal 
spending by deciding himself which 
programs approved by Congress should 
be cut or not cut; and n maintain the 
present tax structure which along with 
inflation favors the rich and overburdens 
the poor. 

Obviously in his choice of priorities the 
President believes last November's elec- 
tion victory assures enough citizen sup- 
port to achieve his ends. At the time of 
this writing, however, the Democratical- 
ly-controlled Congress is strongly op- 
posing many of the proposals. So the 
battle of the budget is on, the Presi- 
dent's impoundment of appropriated 
funds is constitutionally challenged, and 
his spending priorities attacked. There is 
determination in Congress to oppose any 
dilution of its fiscal responsibilities, and 
to reassert its constitutional authority on 
both domestic and international issues. 

When Congress approved revenue 
sharing legislation most members did not 
envision the President's decreasing fed- 
erally sponsored domestic social pro- 
grams, impounding funds it had already 
appropriated for these programs, and 
increasing military spending after the 
Vietnam War. Adding to the concerns, 
it now appears most states and cities will 
not use significant amounts of their 
shared revenue funds to continue region- 
al and local domestic social programs 
formerly funded directly from the feder- 
al government. 

There is little or no disagreement 
between the President and Congress over 
the $269 billion total for the new budget. 
The conflict centers on priorities. 

Effects on Brethren programs 

Office of Economic Opportunity pro- 
grams, particularly community action 
agencies, will be hit first and hardest. 



by Ralph E. Smeltzer 

They are being dismantled and their 
funding terminates June 30. This will 
affect almost every community and local 
OEO program including those in which 
Brethren members and congregations are 
involved. OEO funded day care centers 
in our local churches may need to be 
discontinued or curtailed unless local 
funds can be secured. The community 
and economic development program 
recently launched by the Southern Ohio 
District in southeastern Kentucky's hard 
core Appalachian area may be seriously 
affected. The President's freeze on build- 
ing more low-cost public housing will 
seriously disrupt such programs across 
the country in which an increasing num- 
ber of Brethren are interested and 
involved. 

There will be more and more urgent 
requests for Fund for the Americas 
(FAUS) grants because of government 
funding cutbacks. In a recent report to 
the Goals and Budget Committee of the 
General Board, FAUS Coordinator Wil 
Nolen said, "It is already clear that 
revenue sharing will primarily benefit 
programs sponsored or sanctioned by the 
cities and states. It is doubtful that any 
of it will reach the block club organizers, 
free health clinics, small indigenous 
newspapers, tenant organizations, child 
tutoring clinics, housing groups, or 
indigenous job training programs like Op- 
portunities for Industrialization Centers. 
Nor will it reach small unincorporated 
outposts like Hayti Heights, Mo., Bee- 
ville, Texas, and Belcourt, N.D. These 
are all programs and places of FAUS 
work which have not benefited from 
federal and state funds. These areas of 
need we feel are likely to increase 
throughout the seventies and beyond." 

The Community Relations Service of 
the Department of Justice is being down- 
graded and its functions scattered. This 
is most unfortunate because, as I can 
testify from personal experience in Selma 
and Cairo, this service has worked 



eff'ectively behind the scenes in racially 
tense communities to help mediate, con- 
ciliate, and minimize racial violence. 

What can we do? 

First we need to make clear that for 
us the nation's highest priorities should 
include those social programs which aid 
the poor, the minorities, the disad- 
vantaged, the victims of war. We must 
be true to the gospel's call to "preach 
good news to the poor, ... to proclaim 
release to the captives, and recovering of 
sight to the blind, to set at liberty those 
who are oppressed." 

While we urge that needed social pro- 
grams be preserved, improved, and ex- 
panded, we need at the same time to 
encourage more efficiency in their 
operation. 

Second, we need to press the govern- 
ment to secure more money for these 
social programs from two sources: (a) 
by closing present tax loopholes and ar- 
rangements for the rich, and (b) by 
reducing the military budget. 

By eliminating its plans to build two 
very expensive new weapons, the Trident 
submarine and the B-1 bomber, the 
government could fund present social 
programs and Vietnam reconstruction. 

Third, we need to urge Congress to 
develop a comprehensive budget pro- 
cedure with control as well as a spend- 
ing ceiling, in order to avoid Adminis- 
trative vetoes of social programs and the 
impoundment of their funds. 

Fourth, we need to urge our state and 
local governments to earmark a gener- 
ous portion of the monies they receive 
from revenue sharing to maintain and 
develop needed social programs. Then 
we need to monitor these expenditures. 

Fortunately we are not alone in this 
struggle for social justice priorities. 
Many other church groups, organizations 
of poor people, nonwhite groups, and 
socially-sensitive public interest groups 
are also working for these priorities. 

Let us join with them and work to- 
gether "that all may have life, and have it 
abundantly." D 




May 1973 MESSENGER 27 



LETTERS / continued from 1 



must always be government. When non- 
Christian men head many governments, 
then wars come. Then also comes the 
necessity for someone to keep freedom 
alive. Even the "peace churches" must exist 
in a country whose government allows them 
to practice and preach their belief. An 
ancient philosopher said, "The mills of the 
gods grind slowly." The teachings of Jesus 
concerning peace seem to grind at that same 
pace. 

Until all churches can resist the tempta- 
tion for each man to sit happily under his 
"own fig tree" and hope for the rest of 
the world to leave him at peace; until all 
Christians eagerly join in new ways to go 
and teach and preach and baptize, the na- 



Of^ PIANISTS 

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Canadian Rockies. A second bus will travel to 
Fresno and return after Conference via Disney- 
land and Grand Canyon. Both tours leave June 
19, 1973. Write J. Kenneth Kreider, Route 3, 
Elizabethtown, Pa. 17022. 

RIDE TO CALIFORNIA — Desire to arrive no later 
than June 14 in order to join World Campus 
Afloat. Will share expenses. Contact: Joane 
Grimley, 3 McKinley St., Brookville, Ohio 45309, 
513-833-2539. 

WANTED — One or more medical doctors, gen- 
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tions will continue to go to war and some 
of us will be compelled by our own con- 
science to serve God and country. 

Thank you for Galen Lehman's valuable 
and pointed discussion on "A Peace 
Church," also in the January issue. And 
finally, thank you for the excellent editorial, 
"The Crisis of Separation," in the March 
issue. Here the shoe fits. I-et's be dedicated 
to the cause and wear it. 

Ethel Weddle 
Girard, 111. 

A CHOICE OF KINGDOAAS 

I accepted Jesus Christ as my Lord and 
savior six months ago. I praise God for 
his wonderful blessings! I delight and truly 
enjoy being a Christian, serving God, being 
a born-again believer in Jesus Christ. The 
peace, joy, and most of all the love of God 
are amazingly wonderful. God has led me 
to where I am now to study the Bible. I 
am thankful to God for his leading and 
his Word. Amen. 

I was deeply moved by the article in the 
January Messenger by John F. Ebersole, 
"Serving God and Country." Mr. Ebersole 
seemed to base the point of his article solely 
upon a parable in an Orson Wells film short 
and lines from Heru-y David Thoreau's 
"Walden." Ideas and philosophies of men 
may be good, but they are not inspired by 
God. The source that we should base our 
lives on as Christians is the Word of God. 
"All scripture is given by inspiration of 
God, and is profitable for doctrine, for 
reproof, for correction, for instruction in 
righteousness: that the man of God may be 
perfect, thoroughly furnished unto all good 
works" (2 Tim. 3:16-17). 

Mr. Ebersole in defending the military 
named a few basic problems of the US and 
said that the root of many of them is the 
civilian government. Then he made a state- 
ment that cut me deep: "A government that 
Brethren and other Christians will have to 
become more active in if changes are to 
occur." In Romans 12, Paul talks about 
the body of believers, the church. Then 
in contrast to this, in the next chapter, 
Paul when talking about the state, the gov- 
ernment, uses pronouns such as "they" or 
"their." I believe that we should continue 
to pray for rulers as 1 Timothy 2:1-2 says, 
but we should not get involved in the gov- 
ernment. "Jesus answered. My kingdom is 
not of this world: if my kingdom were of 
this world, then would my servants fight, 
that I should not be delivered to the Jews: 
but now is my kingdom not from hence" 
(John 18:36). 

It is time for the church to stand up 
and separate itself from the world. . . . 



Another statement made by Mr. Ebersole 
that I disagree with is, "The military is a 
force of men and women who for the most 
part are Christians. . . ." Two years ago 
I got out of the Navy after being in as 
an enlisted man for three years. I got out 
a year early for conscientious objection. I 
cannot believe that most of the people in 
the military are Christians. I am not saying 
that there aren't Christians in the military. 
But a Christian is a born-again believer in 
Jesus Christ as a personal Lord and savior. 
The military force is directly opposite of a 
Christlike life Christians are supposed to 
live and could not sustain a spiritual healthy 
Christian. 

My prayer is that the body of Christ, the 
church, would awaken and prepare to meet 
its Lord and savior. "Therefore be ye also 
ready: for in such an hour as ye think not 
the Son of man cometh" (Matt. 24:44). 

Randy Shumucker 
Irwin, Ohio 

THE HEALTHINESS OF HUNGER 

A short note to say that I believe the 
idea of devoting a full issue to the 50th 
Anniversary of the Church of the Brethren 
beginnings in Nigeria (February) was noth- 
ing less than prophetic. In light of the 
growth of the movement of the Fund for 
the Americas in the US (FAUS), it appears 
that our leaders who developed the original 
statement concerning "the Fund" had a real 
urge of the conscience which has since taken 
firmer root within our congregations. 

After the Louisville, Ky., Conference in 
which I believe the original statement was 
made as to the voluntary nature of individ- 
ual participation, I personally had a strug- 
gle with my own conscience to find a way 
to make some small amount of cash avail- 
able. I found that even a relatively thin 
person could cut his food budget with some 
benefit and very little sense of sacrifice so 
that a few dollars were spared for hungry 
brothers and sisters. 

May God help us overfed ones to lose 
our bad digestions and uneasy consciences 
in one fell swoop! The sun shines so much 
brighter when one's food is sweetened with 
a healthy hunger! 

A happy hunger to you all. 

Clifford J. Bingham 
Lombard, 111. 

APPLAUD CHANGES 

The changes in Messenger during the 
recent months make it a very interesting 
magazine. We especially enjoy the photog- 
raphy and art illustrations. 

Dr. and Mrs. H. Emerson Poling 
Pittsburgh, Pa. 



28 messenger May 1973 



/■ 



\, 




■\ 



A conversation piece for husbands and wives to 
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CHERISHABLE: Love and Marriage 

by David Augsburger 

This imaginative exploration of love and 
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Order from: 

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For the first time since the Reformation 
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COMMON BIBLE 

This new edition, with the Apocrypha/Deuterocanonical Books, trings 
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KEY 73/ 
COQUILLE 

(ko-keel) 
1873 

by Vemard Eller 

Most congregations assume that Key 73 
designates an evangelistic effort in 7973; 
but at least one, on the Pacific Coast, got 
ahead of the game and made its push 
in 1813. 

The Coquille Valley (now Myrtle 
Point) church in southwestern Oregon is 
celebrating its centennial this summer 
and inviting the Brethren to come up 
following the Fresno Conference and join 
the festivities. 

Myrtle Point is now a very small and 
struggling congregation without pastoral 
leadership, but its history is a glorious 
one — and that particularly in the way 
of evangelism. Although earlier con- 
gregations had been founded both in 
Oregon and California, none of them are 
still in existence. Myrtle Point is, then, 
the oldest Church of the Brethren on the 
Pacific Slope. La Verne is the next one 
in line for a centennial, and it still has 
1 7 years to wait. At present Myrtle Point 
may be the smallest congregation west of 
the Rockies, but back around the turn 
of the century it was probably the largest 
and most flourishing. 

i\ century ago (and yet today, for that 
matter) the Coquille Valley of Oregon 
must have seemed a most unlikely spot 
for a Brethren Key 73 — that is, if you 
didn't reckon on the Barklows. In 1872, 
three Barklow families from Iowa — 
three brothers (two of them ministers 
and the third a deacon), their wives, a 
widowed mother and sister-in-law — 
came West looking for homestead land. 
They came by rail to Red Bluff, Cali- 




At the turn of the cenlur\ M\rtU Fuini was piobabh the largest and most flourishing 



fornia, and then by wagon on up into 
Oregon. As they approached the 
Coquille country the going got rough 
enough that the men left the women and 
wagons behind and did their exploring on 
horseback. In letters to one of the an- 
cestors of Messenger, the Christian 
Family Companion, they described their 
settlement on the Coquille and the 
events leading to the founding of a 
church: 

"We then, with our families left Rogue 
River Valley. . . . After 12 days travel 
we arrived within 20 miles of the place 
where we wished to settle, and the way 
would not admit a wagon any farther. . . . 
There we remained for three days, while 
we prepared one-horse sleds, suitable to 
pass on a trail, by which we conveyed 
our goods through a dense forest of fir 
and cedar, over a small mountain, cut- 
ting our way through, and bridging logs 
by throwing smaller logs against them, 
so that a beast could pass over. In this 
way we worked through to the Coquelle 
River, the distance of eight miles, which 
took us six days. There we borrowed a 
flat boat, in which we comfortably placed 
our family, with goods, and rowed up 
river 13 miles. . . . 

"We are much pleased with the coun- 
try, but not because it is nicer than where 
we came from. Oh, no, it is much rough- 



er; it is the most mountainous country 
I ever saw. But, brethren, you know we 
sometimes gather the sweetest berries 
from the most briery vines. ... It is 
milder than we expected to find it. The 
winter has been much like the month of 
May in Iowa or Illinois. . . . There 
are some right good homesteads that 
can be taken; but they are going fast. . . . 

"After being here a short time, we 
notified the people that there would be 
preaching in the grove a short distance 
from our houses, on the coming Sabbath, 
where there assembled a good and at- 
tentive congregation: their hearts seemed 
to flow with gratitude, that they had the 
opportunity of assembling in public wor- 
ship, as they were almost destitute of 
preaching. . . . They seemed to manifest 
a great desire for preaching, in different 
parts of the valley; which we by the help 
of God tried to do; and we think, the 
Lord willing, churches will spring up in 
Oregon."^ 

Another Barklow family from Iowa 
soon joined the Coquille party, that of 
Thomas, a son of one of the original 
brothers and an important figure in our 
story. 



^Quoted in Gladdys Muir, Settlement of 
the Brethren on the Pacific Slope (Elgin: 
Brethren Publishing House, 1939) 
pp. 58-59. 



30 MESSENGER May 1973 




Brethren congregation west of the Rockies 



This handful of Brethren (whose con- 
gregation long was referred to as the 
Barklow Church) constituted the only 
church around and so reached out long 
distances to draw a membership from 
throughout the sparsely populated terri- 
tory. A number of the parishioners 
came to church by boat from up and 
down the Coquille. And so this con- 
gregation grew, not as most of the 
congregations of the Coast did, by a 
continuing influx of Brethren from the 
East, but by the true Key 73 method of 
winning people to Christ. Yet, although 
the bulk of these members came out of a 
non-Brethren background, the church 
made good Bunkers of them, you can be 
sure. The Barklows were noted for strict 
adherence to the old Brethren ways. 



In 1894, the congregation was main- 
taining preaching points at 1 2 different 
places in the valley — and thereby hangs 
another tale of evangelism. There now 
are a number of small churches scattered 
through the area. None of them except 
the church at Myrtle Point bear the name 
"Brethren"; yet many were "seeded" by 
the Brethren, and when they organized 
it did take members out of the mother 
congregtaion. A number of factors, of 
course, have contributed to the decline 



of the Myrtle Point church; many of 
them have been "negative," but at least 
this one positive factor also was involved: 
the church gave herself in outreach. 

Another form of evangelism found 
expression in the career of Thomas 
Barklow — "Uncle Tommy" as he came 
to be known by one and all. He became 
elder of the congregation at the turn of 
the century. He was a clerk in the village 
store; and through the agency of his 
workaday world as well as the church, 
he became unofficial pastor and counselor 
(and evangelist) to the valley as a whole. 
When he died in 1928, the mayor issued 
a proclamation that all business cease, 
and some 1400 people gathered to pay 
respects to this humble man of God. 

Finally, through this sort of inspira- 
tion, the congregation engaged in an 
even more far-reaching form of mission. 
George Carl was a young minister of the 
congregation who preached at four dif- 
ferent points up and down the valley on 
alternate Sundays. In 1895, through a 
call from the congregation and district 
(although he still had to earn most of his 
own living), he was sent on a "missionary 
journey" to found and organize churches 
up in the state of Washington. Later, a 
second "journey" resulted in new con- 
gregations in Oregon itself. And the rest 
of his life was spient as a pastor and or- 
ganizer among congregations in Washing- 
ton, Oregon, and California. Another 
elder from Myrtle Point, John Bonewitz, 
was responsible for founding a congrega- 
tion at Weston, diagonally across the 
state in northeastern Oregon. 

It must be confessed that history has 
not been kind to the Church of the 
Brethren in Oregon; there now are six 
congregations, exactly the number as 
first was attained in 1887, and they are 
so situated that no one of them is closer 
than a hundred miles to another. Yet 
nothing in the way of modern statistics 
can negate the reality of Myrtle Point's 
original Key 73, its authenticity and 
inspiration as a calling of the continent 
to Christ, and its contribution to the 
cause of the kingdom. 



/Vlthough it is now somewhat more 
easily accessible to Brethren than it was 
a century ago, the Coquille Valley still 



retains some of the wild beauty that it 
had then. It still harbors the myrtle trees 
that grow only there and in the Holy 
Land, but nowhere else. It still displays 
much of the flora and fauna which the 
Barklows enjoyed and with which they 
had to contend. Especially is this true at 
Camp Myrtlewood, the Church of the 
Brethren campground lying just 12 
miles from Myrtle Point near the little 
village of Bridge, donated to the district 
from the homestead of one of the pioneer 
Brethren families. 

I have seen most of the campgrounds 
of the Brotherhood, and to my mind 
none of them can touch Myrtlewood for 
sheer natural beauty. It is into this 
beauty that the Brethren now are invited. 

Getting there could be an adventure in 
itself. The first two hundred miles from 
Fresno will take you across the San 
Joaquin Valley to the metropolitan sights 
and attractions of the San Francisco Bay 
area. Over the Golden Gate Bridge and 
another two hundred miles north will 
bring you into the heart of the Giant 
Redwood country. A third two-hundred- 
mile drive will get you to Myrtlewood: 
the first half of that along the northern 
California coast; the second half in 
southern Oregon, which boasts some of 
the most beautiful coastline on the 
continent. 

Camp Myrtlewood will be open to 
visitors during the entire week following 
Conference, ready to accommodate 
tents, trailers, campers, or whatever. 
Cabin space will be available for those 
who desire it. Families can do their own 
cooking or take meals in the dining hall. 
Guests are free to explore as they "will; 
only 20 some miles away is Bandon, 
where the Coquille empties into the 
Pacific and there is a beauiful state park 
with crabbing, shelling, fishing, swim- 
ming, and sunbathing. Coos Bay, with 
its lumbering, fishing, and cheese-making 
industries, is not much further. 

Beginning, then, on Thursday, there 
will be family-camp program and activ- 
ities leading up to Sunday, July 8, when 
the centennial celebration itself will take 
place in town at the Myrtle Point church. 

Further inquiries regarding arrange- 
ments and schedule should be addressed 
to Mr. Orlin Lett, Camp Myrtlewood, 
Box 9 IE, Bridge Route, Myrtle Point, 
Oregon 97458. 



May 1973 MESSENGER 31 



S(SJDtS(Q)[rDg 



i 



On closing our ears to the poor 



He who closes his ear to the cry of the poor 
will himself cry out and not be heard. 

— Proverbs 21:13 

In Washington some weeks ago three of us Brethren, from 
Virginia, Indiana, and Illinois, made our way to the head- 
quarters of the Office of Economic Opportunity. During 
the course of the day's Congressional briefings, we each 
had come to a growing anxiety over the then breaking 
plans of the administration to cut back or phase out federal 
programs in the war on poverty. 

At the OEO we asked to speak with Howard I. Phillips, 
named by the President to dismantle the anti-poverty 
agency. Since Mr. Phillips had been available to virtually 
no one from the time he became OEO's acting director, 
we were not surprised to be confronting instead special 
assistant John Schrote. But what Mr. Schrote said to us, 
and what Mr. Phillips revealed the next day when sum- 
moned before the House Subcommittee on Equal Oppor- 
tunities, intensified rather than allayed our concerns. 

Of the several factors behind the abolishing of the 
federal anti-poverty machinery, the one Mr. Schrote seemed 
to reflect as most telling was that certain agency programs 
have proved "politically damaging to this administration." 
The testimony of Mr. Phillips in the Congressional hearing 
echoed a similar theme. Asked if "a live political conscious- 
ness" was not essential to any emerging group, Mr. Schrote 
concurred, but insisted if taxpayers' money was involved, 
the new awareness must be nonpartisan. 

Neat as that may sound in theory, the expectation flies 
in the face of reality. Particularly if examined in the con- 
text of the partnership alliance between politics and various 
moneyed interests of the nation. 



iNo less spurious are numerous other arguments ad- 
vanced for severing the nerve center, the parent agency 
of the war on poverty: 

"Local government can do it better." The fact is that 
for 150 years most major social reforms have come through 
national effort and often over the opposition of state and 
community interests. Some problems by their nature re- 



quire motivation and resources from beyond the local scene. 

"A tax increase can be avoided if the line is held on 
spending." Fine, but is the line being held when askings 
for defense have been upped by more than $4 billion? The 
cut in social services in effect is to provide more money for 
the military. 

"Give the power to the grass roots." This is precisely 
what certain of the anti-poverty programs have achieved — 
turning control locally over to those most affected. Anti- 
poverty funds channeled through existing governmental 
agencies likely will benefit middle-class groups more than 
the poor, the old, the unemployed, minorities. 

"Traditional institutions and democratic processes must 
be utilized." But what of the administration's impounding 
of funds and its end-run to abolish OEO without Congres- 
sional approval or without even placing Howard Phillips' 
appointment before the Senate for confirmation? 

"Government needs to be relieved of ineffective social 
services." Right on, with inefficiency wherever it exists. 
However, what if by the same token the nation's educational 
systems, or transportation systems, or medical systems were 
scrutinized solely on the basis of failures, without heed to 
successes? 



Unquestionably major reform is overdue when it comes 
to handling the problems of the poor, in both public and 
private sectors. But so much of what is argued as the reason 
for obliterating current anti-poverty programs is aimed not 
at reform, but at delivering the death blow. At stake is the 
ideological commitment of government, of the majority, to 
grapple seriously with the human rights of the disadvantaged 
minority in city ghettos, migrant camps, Indian reservations, 
and Appalachian hollers. 

Suffice to leave the matter to government except for one 
fact. A line of biblical prophets bad a great deal to say to 
the powerful about the disinherited whom they ignored. 
One even declared that his charter was "to preach good 
news to the poor ... to proclaim release to the captives . . . 
to set at liberty those who are oppressed." 

For those who would hear, there is a place for that kind 
of charter today. — h.e.r. 



32 MESSENGER May 1973 



Introducing 

The 
Brethren 
Display 
Case 




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the first pre-packed display of Brethren books for your church 

a new way to make Brethren books available to your congregation 

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Clyde Weaver 
The Brethren Press 
1451 Dundee Ave. 
Elgin, 111. 60120 



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Popular authors Jo Carr and 
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The Kingdom Seekers 
Merle Allison Johnson bridges 
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Reflections of a Fishing Parson 
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Cerebrations on Coming Alive 
William K. McElvaney's reflec- 
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Layman's Guide to 70 Psalms 

For devotion and study, Charles 
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Evangelistic Sermons of 
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Thirteen selections from the 
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Christian Counter Culture 
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writings of influential think- 
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Paul B. and Mary Carolyn 
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John J. Vincent describes search 
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Introducing the Bible 
William Barclay communicates 
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messenger 



CHURCH OF THE BRETHREN 



JUNE 1973 







©©Diil^inTi^^ 



f ^2 Under the Tamarind Tree. Nigerians, overseas guests, churchmen, 
and statesmen gathered 7,000 strong for the Lardin Gabas Jubilee. 
Charles Bieber reports 
1^^ Found Wanting. Zacchaeus the tax collector, following his 

encounter with Jesus, is surprised by the wonder of new sight within 
himself, by Emily Sargent Councilman 
New Seeds Springing Up. Moderator Dean M. Miller 
demonstrates a priestly care that allows him to risk experiencing 
relationships, new ideas, and new visions for the church, without fear, 
by Linda Beher 

In the Year Following the Flood. Reports and perspectives issu- 
ing from the Brethren response to last June's Eastern States flood are 
shared by John Click, William P. Albright, Craig Carrico, and 
Romelle Million 

3Q Crisis Point: The Trends Are Not Inevitable. A series of de- 
cisions by the denomination may cripple or kill the church, C. Wayne 
Zunkel contends in a plea for a change of direction 

34 What Is Biblical Simulation? Drawing on a new book by three 

Bethany Seminary professors, Donald E. Miller shows how a congre- 
gation or small group can enrich scriptural study 

In Touch profiles Hiram Frysinger, Carmen Boaz, and Ora Garber 
(2). . . . Outlook reports on ten workers going abroad, National Youth 
Conference "74, a clear-the-air campaign, interterm studies, church union 
in India, the simple life, global ecology, film reviews for radio, a 
BVSer-volunteer at NIH, an Iowa awareness lab, verdicts for amnesty, 
and Wounded Knee (beginning on 4). ... A Special Report details how 
members would answer the question, "What Direction for the Church?," 
by T. Quentin Evans (10). . . . Joel K. Thompson describes "The 
Prophetic Church" (14). . . . Conferencegoers will find a "Docket in 
Brief" (23). . . . Judy Miller Woodruff reviews "The Saint Judas 
Passion" (24). . . . The film "Godspeil" receives critic's laurels (36). . . . 
Ralph G. McFadden recommends resources "For Families Only" 
(38). . . . An editorial urges Brethren "To Share in Loving Combat" (40) 



EDITOR 

Howard E. Royer 

ASSISTANT EDITOR 

Linda K. Beher 

ASSOCIATE EDITOR 

Kenneth I. Morse 

PUBLISHER 

Galen B. Ogden 

VOL. 122, NO. 6 



CREDITS: Cover, 16, 17, 20 artwork by 
Ken Stanley: 2, 4 (top left) Edward J. 
Buzinski: 3 Don Honick; 4 (bottom left) 
Bill Smith: 8 Toge Fujihira: 11 Frank A. 
Kostyu; 27, 29 Henry Rist: 36 courtesy of 
Columbia Pictures. Inc.: 38 courtesy of 
Mushroom Family, copyright @ 1973 by 
Frederick C. Doscher 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter Aug. 20, 1918, under Act of 
Congress of Oct. 17, 1917. Filing date, Oct. 1, 

1972. Messenger is a member of the Associ- 
ated Church Press and a subscriber to Reli- 
gious News Service and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: §5.00 per year for in- 
dividual subscriptions: $4.00 per year for 
Church Group Plan; .$4.00 per year for gift 
subscriptions: .$2.75 for school rate (9 months); 
life subscription, $75.00. If you move clip old 
address from Messenger and send with new 
address. .-Mlow at least five weeks 
for address change. Messenger is 
owned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave.. Elgin, 
60120. Second-class postage 
paid at Elgin. 111.. June 1973. Copyright 

1973, Church of the Brethren General Board. 



■ 



MARCH ISSUE SCORES 

Being a reader of the Messenger for al- 
most 31 years, I would like to tell you how 
impressed I was with the March issue. 

"Shalom: Living Toward a Vision" and 
"Ninety Years — And Two Good Feet" in- 
spired me. 

"The Crisis of Separation," an editorial, 
was most impressive to me because our 
daughter was trying to make me understand 
this in the autumn. It was difficult for me 
then but now I see things more clearly and 
can understand better, especially, your last 
sentence. The answer to the question at the 
end depends on all of us, doesn't it? 

Janie Cline 
McGeheysville, Va. 

SEEKING THE KINGDOM 

I wish to commend you for the report of 
your interview with William Epstein 
(March). It was encouraging to learn that 
the very first resolution of the United Na- 
tions was for the control of atomic energy 
and its use for exclusively peaceful purposes. 
In view of the report that the United States 
government has authorized monies to pro- 
ceed with a new generation of nuclear sub- 
marines, new bombers, new cruise missiles; 
it was most heartening to read the statement 
of a man of Mr. Epstein's caliber: "With the 
tremendous overkill that already exists, the 
further accumulation and sophistication of 
nuclear weapons is just a form of sophisti- 
cated insanity." 

However, missing in the interview was 
recognition of what seems to me a hard 
and fast law of God, the ruling Spirit and 
power of the universe. There can be no 
lasting peace until some sort of social-ec- 
onomic system which will provide a more 
equitable worldwide standard of living can 
be worked out, any more than we can pre- 
vent strife and riots in our own nation with- 
out the same consideration. For no nation 
will abide by a treaty it has signed if at 
any future time a situation develops which 
places that nation at a significant disad- 
vantage. This may be considered a practical 
application of lesus' admonition: "Seek ye 
first the kingdom of God (the welfare of 
all nations) and his righteousness, and all 
these things shall be added unto you." 

George Heitsman 
Tucson, Ariz. 



BAPTISTS ARE ANABAPTISTS, TOO 

As an American Baptist who has served 
as a Church of the Brethren pastor for three 
and one half years, I must plead, "Don't 
take our Anabaptist heritage from us," in re- 
sponse to Robert Kettering's letter (March). 



[pg)gjS ©DTIS 



We Baptists have always thought ourselves 
in the tradition of the Anabaptists, and we 
have assumed that it was something we 
could share with others. We have not em- 
phasized the radical peace witness, but we 
have known our call to be peacemakers. We 
have taken an official stand against the war 
in Vietnam. We have spoken out for radical 
obedience, but we have not worn plain 
clothes. We have emphasized other teach- 
ings of the Anabaptists, notably the religious 
freedom of belief and practice, the author- 
ity of the scriptures, and the call to be in 
mission to the world. We have always 
known ourselves as part of the Anabaptist 
tradition. 

As pastor of a congregation of American 
Baptists and Brethren who have learned to 
love one another and work together while 
keeping our denominational identity, I have 
not found the Brethren to "become absorbed 
in a group that does not share . . . beliefs." 
Rather I have seen the two groups grow to 
respect one another's traditions and prac- 
tices. . . . Together we have become free to 
affirm one another and the traditions of our 
common Anabaptist heritage. We have come 
to know that no one will take the Anabaptist 
heritage from either of us. We can only give 
it up when we think it no longer important. 

Wayne A. Shireman 
Cedar Rapids, Iowa 

AN OPEN LEHER TO PRESIDENT NIXON 

The Administrative Council of the Church 
of the Brethren in the Mid-Atlantic District 
(State of Maryland and the metropolitan 
Washington area, representing some 33,000 
persons) take this opportunity to commend 
you on the winding down of the military 
activity in Southeast Asia and the returning 
of prisoners of war to their homes. We 
share with you the hope for an extended 
era of peace. 

At a recent meeting it was the overwhelm- 
ing and disturbing concern that (1) just as 
we are looking forward to a time of peace 
and a marked decrease in military activity 
that the allocation of funds for the military 
establishment has been increased rather than 
decreased, and (2) that programs and sup- 
porting funds for needed welfare programs 
have been sharply curtailed. 

We agree that such welfare programs are 
hard to administer at the national level and 
that many of the funds did not get to the 
areas of need. However, it is not wishful 
thinking nor pious dreaming, but with some 
counsel from those with expertise in these 
matters, that we are moved to press the 
claim that the widespread need cannot be 
met at state and regional levels because the 
need is not uniformly distributed and the 



need is most crucial ofttimes in those areas 
least able to help themselves, making feder- 
al funding and administration mandatory. 
Furthermore, to deprive the needy of neces- 
sary services because of poor administration 
seems to attack the problem at the wrong 
place. 

Therefore, we urge upon you, Mr. Presi- 
dent, a change in national priorities, which 
will take funds from the mihtary and give 
to those domestic programs designed to 
bring the blessings of the good life to those 
deprived of what they have every reason to 
believe are their constitutional rights and 
which, without federal programs, they will 
be denied. 

DeWitt L. Miller, Chairperson 
Mid-Atlantic District Board 
Hagerstown, Md. 

SHOCKED 

I am glad to know that I have one brother 
in Christ (see Letters, March) who is not 
afraid to speak his feelings about what is 
written in our church paper. You can't serve 
God and mammon — when you add "Archie 
Bunker" to the writing staff of Messenger, 
I must say I am shocked. I am sure there 
are a number of good folk who feel the 
same, but just don't take time to express 
their feelings about the matter. I will say: 
It is time for Christian people to rise and 
shine. 

Flora Pope 
Christiansburg, Va. 

RESPONSES IN BRIEF 

Thank you for the excellent article on 
Irene Miles of the Scalp Level Retirement 
Home (March). The story has gladdened 
the hearts of many persons. 

Ioan Bohrer 
Johnstown, Pa. 

The changes in Messenger during the 
recent months make it a very interesting 
magazine. We especially enjoy the photog- 
raphy and art illustrations. 

Dr. and Mrs. H. Emerson Poling 
Pittsburgh, Pa. 

MATTER OF FREQUENCY 

The set-up for Messenger on a monthly 
basis, and more comprehensive, sounds 
good. 

Glenn Wellington 
Skidmore, Mo. 

I like the change of getting the Messen- 
ger once a month. Seems it gives one long- 
er to get it read and reread. 

Jennie Henderson 
Stanley, Wis. 



During the second of two interviews 
for the cover story (page 20), Church 
of the Brethren moderator Dean Miller 
told how his congregation, with a little 
help from Corita Kent, learned to 
"communicate with concrete things." 

A worship service pointed to the sym- 
bolic use of grapes in scripture, with 
their meanings of productivity and the 
blessing of God, of cost and sacrifice. 
Bunches of grapes were elements in the 
worship center. After the service, con- 
gregants gathered around the altar and 
together ate the grapes. Seeing, smelling, 
tasting, and hearing the Word pro- 
claimed isolated the humble grape from 
its usual context, allowing all who par- 
ticipated that morning to experience 
grapes in a new way. 

Experiencing events, symbols, and 
ideas in a new way is what this Mes- 
senger is all about. 

Contributing fresh perspectives are 
T. Oiientin Evans, professor of sociol- 
ogy, at Manchester College in Indiana, 
who has pulled together a survey of 
1,900 Brethren. . . Charles Bieber, 
chairperson. World Ministries Commis- 
sion, and pastor, Brodbecks, Pa., who 
reports on the 50th anniversary cele- 
bration at Garkida. . . World Min- 
istries executive Joel K. Thompson, 
who defines the prophetic church. . . 
Free-lance Emily Sargent Councilman, 
who offers a new story about Zac- 
chaeus. . . Judy Miller Woodruff, Po- 
mona, Calif., who reviews a rock op- 
era that shows Judas in a new light. . . 
Four volunteer workers who reflect on 
their experiences in Pennsylvania re- 
construction ministries. . . Elizabeth- 
town, Pa., pastor and board member 
C. Wayne Zunkel, who points to his 
own vision for the church. . . Parish 
Ministries stafifer Ralph McFadden who 
has prepared resources for families. . . 
and Bethany Theological Seminary 
professor Donald E. Miller, who dem- 
onstrates a different look at Bible 
study. 

Along with Moderator Miller, wheth- 
er reporting on grapes, or on people 
and issues, we pray that "God can be 
in our reporting, to spark new visions, 
new dreams in our congregations, sug- 
gesting new possibilities for the Spirit." 
The Editors 



June 1973 MESSENGER 1 





Hiram Frysinger: Volunteer in sight and sound Carmen Boaz : The woi 



The first time this reporter recalls 
seeing him, Hiram Frysinger was 
wearing a colorful sport shirt — ap- 
propriate dress for a leader at Camp 
Swatara but hardly what one expected 
then from the presiding elder of a 
large Eastern Pennsylvania congrega- 
tion. Today his appearance is prob- 
ably as informal, but now he has a 
beard to reinforce the earlier image. 

To become acquainted with Hiram 
the reader will need some other ad- 
ditions to the image. Think of a man 
who, along with his contributions to 
the free ministry, spent 43 years as a 
science and math teacher in high 
school, later in Hershey Junior Col- 
lege, still later in the Harrisburg 
Area Community College. Think of a 
churchman who has helped guide the 
development of Camp Swatara (on 
the trustee board for over 25 years), 
who has carried many Christian edu- 
cation responsibilities locally and in 
his district, and who has been chair- 
person of the Atlantic Northeast dis- 
trict board. 

Now retired from teaching, Hiram 
has found for himself and his wife a 
unique form of volunteer service. 
They make available visual education 
resources, especially in the form of 
filmstrips and cassettes, that now 
reach 225 congregations in Pennsyl- 
vania, Maryland, and West Virginia. 



The Frysingers offer a 122-page cat- 
alog that is likely to expand in the 
near future because to their library 
have been recently added many of the 
audio-visuals that were formerly 
available through the Elgin offices. 
What started on a small scale 28 
years ago, when Hiram saw a way to 
strengthen the service of his district 
board of Christian education, has now 
developed into a library serving six 
districts in the Brotherhood. 

So add to your image of Hiram an 
overburdened mailbox and a service 
that fills one room of the Frysinger 
home in Harrisburg. 

Yet he also finds time for other 
Brotherhood tasks. Currently he is a 
member of the nominating committee 
that assists Standing Committee in 
finding the best qualified persons to 
place on the ballot for consideration 
by delegates. 

Like others on the Standing Com- 
mittee, Hiram has been listening care- 
fully this year to the concerns about 
which Brethren feel deeply. He notes 
on the part of most of them a will- 
ingness to talk about the differences 
they have — with each other or with 
the leadership of the church — and 
he is confident that this openness is 
evidence of the love and concern they 
feel for the church and for one an- 
other. 




ntm 



in 



"I have a tremendous optimism and a 
joy, and I think that we're doing right 
— we're going to find the answers 
and we're going to find the money and 
we're going to find things to really do 
the work of the church." 

The woman who can find in her 
vocabulary such positive expressions 
about the church is Carmen Torres 
Boaz, elected last June to the denom- 
ination's General Board. 

Carmen's infectious delight in all 
she does carries her through demand- 
ing assignments as a member of the 
board's Parish Ministries Commis- 
sion, as a participant in the Church 
of the Brethren Hispanic-American 
Council, as wife and mother, and as a 
crisis counselor in San Diego's 
Spanish-speaking community. 

Runaway teen-agers, drug users, 
potential suicides, young folks having 
difficulty communicating with parents 
have all sought help from the Crisis 
Clinic, where Carmen does both tele- 
phone and face-to-face counseling. 
In an advocacy role, the center per- 
sonnel help their Spanish-speaking 
clients understand and take advantage 
of their rights. The lonely and the 
forgotten find a kind and exuberant 
friend in Carmen. 

At 45, Carmen considers her elec- 
tion to the General Board "historic," 
noting her beginnings in Ponce, 
Puerto Rico, a member of a minority 
group reared in the Castaiier Breth- 
ren Service project and educated as a 
nurse and teacher. But Carmen re- 
calls with warmth her early contacts 
with Brethren, who came into her 



\ 



2 MESSENGER June 1973 



f the church 

community as "a blessing of God," 
not with religion as a commodity but 
with help toward self-determination 
for people in her community. 

In fact, no one tried to "sell" reli- 
gion to Carmen, offering schooling in 
exchange for her church membership. 
Even now, she believes the most effec- 
tive kind of evangelism happens 
when people enable other people to 
solve their problems — with no 
strings attached. 

Carmen's Latin style of relating to 
persons, whether on the 24-hour hot 
line service at the Crisis Clinic, in her 
home with two sets of twins and hus- 
band Gladden, or during General 
Board assemblies, reflects the same 
kind of "no-strings-attached" vitality 
that she associates with the first 
Brethren she knew. "I'm not afraid 
to tell you I'm happy — but I'm not 
afraid of shouting when I'm angry. 
We are dealing with problems of trust 
and honesty — with being Christian; 
and we must deal with these things 
in a spirit of love." 

For Carmen Boaz, that's the only 
way to accomplish the work of the 
church. 




OraWGarber: Literary stalwart 



On May 5 Ora W. Garber attained 
his three score and ten. For more 
than half his life he has stood as one 
of the literary stalwarts of the Church 
of the Brethren. 

Because of the meticulous care he 
gave to the clarity and construction 
of manuscripts, the Brethren Press 
materials Ora edited from 1939 to 
1969 earned a reputation for precise- 
ness. Beyond blue penciling and 
polishing the work of other writers, 
he gave expression to his own reflec- 
tions, composing more than 200 
poems and hymns published by other 
editors. 

Quiet, dedicated, conscientious, 
scholarly: these are traits that de- 
scribe the Garber style. But only in 
part, for such qualities as a penetrat- 
ing wit and an affirming faith stand 
fast beside them. 

In editing texts and clearing rights 
for the 1951 Brethren Hymnal, Ora's 
task was to contact composers far 
and wide. Colleague Kenneth Morse 
recalls that to clear three texts being 
used, Ora corresponded with the 
wife of a blind Welsh poet. The 
woman indicated there would be no 
charge but that because of wartime 
shortages in her country, "a few 
sausages in a tin would be gratefully 
accepted." Hence Ora turned to a 
Brethren meat processor to ship 
across the Atlantic a tin of sausages 
"as a symbol of appreciation of the 
Church of the Brethren." 

Brethren Life and Thought, in 



tribute to Ora's authorship and years 
as a member of the BL&T board and 
its production editor, has dedicated 
its current issue in his honor. Recol- 
lections by associates, a selection of 
Ora's poems, and hymns he has 
translated from German into English 
comprise a major segment of the 
issue. 

Hoosier born and Manchester Col- 
lege and Hartford Seminary trained, 
Ora has been an avid inquirer all 
his life, in history and theology, 
through music and teaching, in the 
collecting of stamps and rocks. His 
works, whether directed "To the 
Doubting Soviet Cosmonaut" or 
"Upon Finding a Trilobite," speak of 
eternal values. 

In usually unpublished works, fam- 
ily sentiments may come through as 
well, as in the poem, "To Erik." In 
the verse he notes until Erik's birth 
last year the Garber clan numbered 
ten: four who were "in springtime's 
eager hope," four who were in ""the 
early summertime," and two, he and 
Alice, for whom "summertime will 
come no more." To Erik, in "the 
early spring," Ora declared: "How 
wonderful to see life bud anew! How 
wonderful to see it bud in you!" 

From a grandfather poet, what 
more welcome gift than this. 



June 1973 MESSENGER 3 



Ten workers named 
to four countries 

Nigeria, Bangladesh, Vietnam, and Nic- 
aragua all figured in recent appointments 
by or through the Church of the Brethren 
World Ministries and Personnel offices. 

Two doctors will serve in Nigeria 
under the Lafiya medical ministries being 
expanded there. 

One is Dale Nash, M.D., who interned 
at the University of Kentucky Medical 
Center at Lexington. Of Baptist back- 
ground and from Cheyenne, Wyo., he is 
a graduate of the University of Wyoming 
and the University of Kansas Medical 
School. He is married to Connie L. 
Shelman of Westminster, Calif. The 
Nashes will work at Garkida. 

Daniel W. Zinn, M.D., of Galveston, 
Texas, also will serve in Nigeria, at the 
Lassa Hospital. He is a graduate of 
McPherson College and the University 
of Texas. He is the son of Philip and 
Margaret Zinn of Birmingham, Ala. He 
and Mrs. Zinn, Anneliese, have two chil- 
dren. Dr. Zinn is a member of the Mc- 
Pherson, Kans., Church of the Brethren. 

Two Brethren couples have been 
placed in Bangladesh, one in liaison with 
the Mennonite Central Committee and 



one serving through International Vol- 
untary Services. 

Working in Mennonite programs and 
funded by the Church of the Brethren 
are Duane and Ramona Moore. They 
arrived in Bangladesh in February. 
Duane, an agronomist with a degree 
from Purdue University, is the son of 
Wesley and Ruby Moore of Warsaw, 
Ind. Ramona, a Purdue graduate in 
home economics, is the daughter of 
William and Barbara Smith of North 
Manchester, Ind. The Moores are mem- 
bers of the Lafayette, Ind., church. 

Ralph and Mildred Townsend, farmers 
from Woodland, Mich., are working with 
International Voluntary Services in 
Bangladesh. Members of the Woodland 
Church of the Brethren, they directed the 
Brethren Service Project in Puerto Rico, 
1957-60. Ralph holds degrees from 
Manchester College and Ohio State 
University; Mildred is a registered nurse. 
The Townsends have four grown 
children. 

Assigned to Vietnam Christian Service 
under Church of the Brethren sponsor- 
ship is Lynn D. Cabbage, a veteran 
overseas worker. He has carried pre- 
vious assignments with International 
Voluntary Service in Liberia and 
Vietnam. The son of the Kermeth 




Cabbages of Prairie City, Iowa, and 
member of the Church of the Brethren 
there, Lynn is a graduate of McPherson 
College. His VNCS placement is in 
agricultural programs with Montagnards 
at Quang Due. 

Assigned in March to a two-month 
term of reconstruction in Managua, 
Nicaragua, is Robert F. Rodriguez of 
Pomona, Calif. His profile appeared in 
Messenger's "In Touch" column last 
month. An additional worker for 
Managua, from Ecuador, is under 
consideration. 



Initial plans shaped for 1974 youth conference in New Mexico 



Convened in the foothills of the Rocky 
Mountains, the 1974 National Youth 
Conference will accent community and 
environment as two key thrusts. 

Meeting a few weeks ago at the site, 
the Glorieta Baptist Conference Center 
in New Mexico, a nine-member steering 
committee outlined initial plans for the 
Aug. 20-25, 1974 event. 

According to Ralph G. McFadden, 
youth consultant, the program will strive 
to relate the faith community both to 
personal meaning and to total environ- 
ment. With the theme or title, "Every- 
body Is a Part of Everything," and the 
subtitle, "Faith^^Community"<-World," 
Mr. McFadden noted, "the planning is 
based on the conviction that life takes 
on its fullest meaning when persons are 
active in a community of committed 




From left, J. Tomlonson, S. Van Houten, 
J. Porter, R. McFadden, O. Porter, L. Sif- 
rit, B. SoUenberger, N. Stowe, W. Harpest 



people faithful to the call of God." 

Mr. McFadden announced that coor- 
dinator for the six-day event is BVSer 
Will Harpest, coming from an assign- 
ment at the Boulder Hill Church of the 
Brethren, Aurora, 111. Mr. Harpest is 
from the Oakland church in Southern 
Ohio, and a Manchester College 
graduate. 

With Mr. McFadden and Mr. Harpest 
in the national steering group are seven 
other persons. They are: 

Jana Porter, member, district youth 
coordinating committee, Western Plains, 
Quinter, Kans. 

Ouija Porter, secretary, local youth 
cabinet. Imperial Heights church, Los 
Angeles, Calif. 

Lynn Sifrit, district youth president, 
Southern Plains, Waka, Texas. 



4 MESSENGER June 1973 



Seven of 10: (top, from left) 
A. Zinn, D. Zinn, D. Nash, 

C. Nash; (bottom, from left) 

D. Moore, R. Moore, 
L. Cabbage 



Nonsmokers campaign 
to clear the air 

At a dinner meeting a guest pulled out a 
cigarette and was about to light up when 
a tabiemate leaned over and said politely 
but firmly, "How about doing us both 
a favor and putting that away?" 

An affront? That of course depends 
on the point of view. But increasingly 
nonsmokers are displaying a new audac- 
ity that places the onus on the smoking 
minority rather than on the abstaining 
majority. 

One hotel chain is talking of floors 
entirely for nonsmokers. Major airlines 
have designated sections of their craft 
for smoking and nonsmoking. Some 
large conventions and boards — church 
groups and even one state political party 
among them — have banned smoking 
in public sessions. 



Beth Sollenberger, district youth sec- 
retary, Middle Pennsylvania, Everett, Pa. 

Ned Stowe, district youth cabinet, 
Illinois-Wisconsin, Lombard, III. 

Steve Van Houten, president, local 
class fellowship, Blue River church, 
Columbia City, Ind. 

James Tomlonson, district Nurture 
Commission chairperson, Western Plains, 
McPherson, Kan. 

Due to the adequacy of facilities at 
Glorieta, Mr. McFadden expects no ceil- 
ing to be placed on registration. With a 
wide variety of accommodations avail- 
able, costs will vary depending on lodg- 
ing preferences. 

Eligible to attend will be youth who by 
August 1974 are ages 15 to 18, or who 
in the spring of 1974 will complete 
grades 9, 10, 1 1, or 12. 



The new assertiveness against smoking 
is not altogether spontaneous. Cigarette 
commercials were taken off the air after 
some hard fought legal processes, engi- 
neered by John Banzhaf III, a young law- 
yer who teaches at George Washington 
University. 

With borrowed office space and with- 
out major foundation support, Banzhaf 
launched a paper legal entity, ASH — 
Action on Smoking and Health. The 
ASH crusade zeroed in on the right for 
clear air to breathe. The effort was 
joined by a few thousand donors and a 
corps of activist law students who tackle 
projects under such acronyms as SOUP, 
CRASH, PUMP, and CANDY. 

Commendation of the legal action 
campaign by columnist Ann Landers last 
year brought 7,000 inquiries to ASH, 
headquartered at 2000 H Street NW, 
Washington, D.C. 20006. 

More recently ASH broadened its con- 
cerns to other environmental issues, 
probing why railroad rates for shipping 
scrap iron were three times higher than 
for shipping iron ore. Under such dis- 
criminatory terms, ASH argued, recy- 
cling is discouraged, wastes are piled up, 
and natural resources are further de- 
pleted. A preliminary rollback on rates 
for recyclable commodities has been 
achieved, but ASH considers the battle 
only begun. 

ASH clearly regards smoking as a 
significant front in fight for a cleaner 
environment. "People used to spit 
chewing tobacco on the floor of public 
places; that only hurt the floor," pro- 
ponents argue. "Spitting out cigarette 
smoke into other people's air is a far 
worse offense ... it is actively harmful. 
Let's put an end to such anti-human 
behavior." 

Church, colleges team 
for interterm study 

The new interterm or 4-1-4 study 
schedules of the colleges offers wide 
possibilities for involvement in church- 
related programs. Occuring this year in 
the Church of the Brethren: 

From Manchester College in Indiana, 
Anita Crill and Norman Waggy took 
interim assignments at Castafier Hos- 
pital in Puerto Rico. 



From McPherson College in Kansas, 
Charles Baldwin and Wayne Senger 
worked at the Flat Creek Mission in 
Kentucky. 

From Bridgewater College in Virginia, 
two classes, a sociology class under 
Emmert F. Bittinger and a black litera- 
ture class under William P. Albright, 
spent part of the time with host black 
families in inner city Baltimore as part 
of their study of racial and urban prob- 
lems. The off-campus program was 
assisted with grants from the Fund for 
the Americas race education phase. 

A still vaster frontier for work-study 
programs is the congregation. In 
Tenafly, N.J., a Presbyterian church 
brought in a staff of six students in Jan- 
uary, from several colleges, to carry out 
specific assignments geared to parish min- 
istries. None of the students were religion 
majors, but they and the congregation 
felt the encounter was enriching. 

India Methodists to join 
new church in November 

Merger of the United Methodists in 
India with the united Church of North 
India is formally set for Nov. 29. The 
union will increase the membership of 
the Church of North India from 700,000 
to 1,300,000. 

The United Methodists initially were 
due to join with six other bodies in the 
formation of the Church of North India 
in November 1970. However, last- 
minute developments and ensuing legal 
entanglements postponed the action. 

Known as the Methodist Church of 
Southern Asia, the India Methodist body 
is the largest United Methodist group 
outside the US. 

As the largest constituent part of the 
Church of North India, the United 
Methodists are allocated 10 bishops. 
Presently four of the CNI bishops are of 
Methodist background. 

In other Church of North India devel- 
opments, 76 congregations in a Baptist 
Union also have voted to enter the CNI 
at the diocesan or district level. The 
CNI and the Church of South India, an 
older but smaller body, have agreed on 
full communion, discussions on closer 
cooperation, and work toward eventual 
full union between the two churches. 



June 1973 MESSENGER 5 



Simple life: Updating 
by Gish and Eller 

From the beginning years of the Church 
of the Brethren its leaders have advo- 
cated simphcity as a way of life. Some- 
times the emphasis was on "noncon- 
formity to the world," and plainness of 
dress was recommended even to the 
point of prescribing a distinctive garb. 
At other times the simple life was viewed 
almost as voluntary poverty, to be 
chosen both for practical reasons and as 
a guard against being enslaved to pos- 
sessions. In recent years, even the plain 
people have come to adopt some ways 
that could only be described as "fancy," 
and Brethren, for the most part, have 
appeared to be quite at home in an 
affluent society. 

But the direction may be changing. 
Many Brethren youth, for example, pro- 
mote life-styles that challenge con- 
temporary patterns. And ecology- 
minded members have begun to question 
their own "conspicuous consumption" of 
resources that may be limited. 

Significantly, 1973 will see the publica- 
tion of two books by Brethren authors 
who are concerned about the meaning 
of the simple life for today. They differ 
strikingly in the way they view simplicity 
and the conclusions they draw from their 
studies. 

Scheduled to be released in September 
is Simplicity: A Life-style, written by Art 
Gish and published by Herald Press. 
Many Brethren have already read a tract 
distributed by the Brethren Action Move- 
men in which Art Gish says, "I have 
felt for some time that the simple life 
testimony has been practically lost 
among the Brethren." Seeking to re- 
cover what he feels to be important 
values in the Brethren heritage, his new 
book offers chapters on the biblical and 
theological basis of simplicity; on tech- 
nology, capitalism and the consumer 
society; on simplicity as a life-style; on 
the dangers of being rich; on practical 
ways to adopt a simpler life-style; and on 
the relation of these values to community 
and revolution. 

According to the author, "the book 
comes down hard on economic issues 
but sees simplicity in a much broader 
perspective than this. The book covers 



Plant a Uee in 73 



I 




Plant some mofTTl le in 74 
But.will they thFive in 75 ? 

'Plant a tree in 73": Ecology goes global 



In Britain a new club called WATCH 
has been organized to involve children in 
environmental problems. The recruits, 
more than 10,000 strong, began by 
checking and reporting on the quality of 
water in streams and rivers. 

Also in Britain a Green Survival 
campaign was organized to encourage 
people to love trees and to care for them. 
One result was a series of slogans that 
began with "plant a tree in 73" but went 
on to suggest longer term considerations. 

Such developments are reminders that 
ecology is not a dead issue on the global 
front. To the contrary, towards creating 
wider ecological awareness, June 5 has 
been designated World Environment 
Day by the United Nations and com- 
mended to member states for annual 
observance. 

Besides selecting a common day to 



anything from technology, simple 
speech and nonswearing of oaths, to 
smoking and drugs." 

Readers can also look forward to the 
publication, this summer, of another 
book by Vernard Eller, this one to be 
titled The Simple Life: The Christian's 
Stance Toward Possessions. His pub- 
lishers, the Wm. B. Eerdmans Com- 
pany, point out that the new volume "is 
not a book of do's and don't's. It is not 
that simple, but if to go to the root of the 
matter is to simplify and thus clarify and 
srengthen one's mind concerning the 
'one thing needful," then Vernard Eller's 
book, if not simple, is simplifying. The 
one thing needful, Eller tells us, is to 
seek first the kingdom of God — "and all 



focus on the preservation and enhance- 
ment of the environment, the United 
Nations General Assembly this year is 
instituting its own Environment Pro- 
gram, directed by Canadian Maurice F. 
Strong and governed by a 58-nation 
council. 

Significantly, the General Assembly 
decided not to locate the secretariat in 
North America or western Europe where 
the headquarters and all the specialized 
agencies of the UN are, but in a third 
world country, at Nairobi, Kenya. The 
choice of an African country represented 
a diplomatic victory for developing na- 
tions in acquiring an important interna- 
tional office. 

The decision also reflects the high 
stakes developing nations recognize are 
theirs in the environmental decisions 
which await study and action. 



the other things such as we need will 
be added." 

A major section of the Eller book is 
devoted to an examination of the simple 
life "according to Jesus and company," 
looking at the teachings in the Gospels 
but referring also to Paul and other 
early Christian writers. Readers already 
acquainted with Eller's prolific writings 
will not be surprised that another section 
of the new book is titled "according to 
Kierkegaard," to whom indeed the whole 
work is dedicated. One measure of the 
degree to which his study may differ 
from the Gish approach to simplicity is 
suggested by this quote from the book: 
"Christianity can and must provide the 
inner motivation of the simple life; but 



6 MESSENGER June 1973 



when we turn to talk about outward de- 
tails, Christianity is of no use at all and 
shouldn't even be expected to offer 
help." 

Both books will prove useful re- 
sources in a unit of study for church 
groups currently being planned by the 
Parish Ministries Commission. As part 
of the planning, Edward K. Ziegler is 
at work on a new book dealing with 
"simple life in the seventies," scheduled 
to appear early in 1974. 

Depth reviews of films 
offered for radio use 

A new public service for radio, "Cinema 
Sound," an in-depth review of films, is 
being offered free to radio stations by 
the National Council of Churches. Its 
aim, according to William F. Fore of 
the Broadcasting and Film Commission, 
is to help the public recognize when the 
film medium "distorts and trivializes" 
and when it "reveals and expands our 
vision." 

Reviewer for the monthly series is 
Robert E. A. Lee, director of the Office 
of Communication and Interpretation of 
the Lutheran Council in the USA. Mr. 
Lee has been instrumental in the produc- 
tion of such widely acclaimed films as 
"Martin Luther" and "A Time for 
Burning." 

Young people especially are geared in 
to films, and are having their world 
influenced by the images seen there, Mr. 
Lee said. He and other media specialists 
regard "Cinema Sound" as a natural for 
radio's many youth listeners. 

Among films being reviewed early in 
the series are "The Emigrants," "Jere- 
miah Johnson," "Charlotte's Web," 
"Brother Sun, Sister Moon" (see May 
Messenger), and "Lost Horizon." 
Also the following films, described here 
with excerpts from the radio script. 

• "This is Bob Lee with 'Cinema 
Sound,' a weekly broadcast about films 
that say something special to us about 
life. 'Man of La Mancha' ... is a par- 
able of man seeking liberation of mind 
and spirit. The Inquisition's base of 
authority in any age is hate and indiffer- 
ence, bigotry, power, dominance, and the 
sin of arrogance. Against this complex 
of powers and principalities, against 



rulers of darkness, a simple man with a 
vision of hope and love and faith is 
sometimes thought to be mad." 

• "I would recommend that most 
people stay away from 'Last Tango in 
Paris." It is not a film one goes to for 
kicks. It is not a sex film, not a porno- 
graphic flick even though there is con- 
siderable sex activity of the crudest sort 
in it. It is a film about death and sin . . . 
about lonely people who cannot relate 
on the level of human dignity. ... It is 
only really suitable for those who can 
be helped by gaining an insight into the 
psychic recesses of degenerate man 
trapped without love and without hope." 

• "Johnny Cash has brought Jesus to 
the screen, complete with spectacular 
visuals from the Holy Land and a musi- 
cal score heavy with thumping Country 
Western rhythms and pious lyrics. . . . 
The film is highly subjective and emo- 
tionally frosted. The camera work is 
fluid and interesting . . . but also it 
borders on the cliche. . . . The over- 
cmoting of June Carter Cash ... as 
Mary Magdalene is painful. . . . 'The 
Gospel Road' is weakened by excesses of 
both picture and soundtrack. ... I think 
it will find a big audience out across 
America, although it probably will be 
most popular with folks who no longer 
go to the movies." 

The taped commentary is offered 
in one-and-a-half and four-and- 
a-half-minute segments. 

The series represents a further effort 
by the Broadcasting and Film Commis- 
sion and related church bodies to create 
interest in and critical awareness of the 
film medium. 

Still another project is the Interreli- 
gious Film Awards program, in which 
the current year's citations went to "The 
Emigrants," the story of a Swedish 
family in the US, and "Sounder," a 
drama of a black sharecropper family 
during the depression. 

In presenting the award to "The Emi- 
grants," the judges commented, "Its 
human drama crystallizes for all Amer- 
icans the hopes and fears shared by their 
forbears who came here with little more 
than their faith in a newfound land." 

Of "Sounder" the judges said that 
the story of separation and reunion is 
contemporary but also universal in that 
it transcends the black experience. 



BVSer is 4,000th 
normal volunteer 



The 4,000th normal control patient at 
the National Institutes of Health, like the 
first patient 20 years ago and 927 others 
in between, is from Brethren Volunteer 
Services. 

Frank B. James, Elgin, 111., this spring 
undertook a three-month assignment at 
the Bethesda, Md., clinical research 
program, after serving a year as an or- 
derly at the Fahrney-Keedy Home, 
Boonesboro, Md. 

The study he is engaged in is de- 
signed to determine how diet and drugs 
affect blood fat in healthy individuals. 
From the study researchers will be 
aided in learning more about circulatory 
disorders. 

Frank also is taking part in a career 




NIH Staffers greet volunteer Frank James 

development program, as do most other 
volunteers at the Clinical Center. 

Delbert L. Nye, chief of the volunteer 
program at the National Institutes, in- 
dicated that studies in which volunteers 
participate vary from research on the 
common cold to detailed measurements 
of normal calcium uptake that may shed 
light on certain cancers. 

Aside from Brethren Volunteer Serv- 
ice, normal volunteer patients come 
from universities, civic groups, and 
other church organizations. 



June 1973 MESSENGER 7 



Iowa awareness lab: 
New roles emerge 

Spring was not far away from the great 
heartland of America when 23 women 
from the Iowa-Minnesota District of the 
Church of the Brethren met to examine 
renewal in their own hearts. The oc- 
casion was the Women's Awareness 
Lab, the third in the Brotherhood, held 
in March. 

Teachers, homemakers, mothers, the 
young and the not-quite-so-young — a 
mix of women from widely separated 
geographical areas and leaders from 
outside the area — met to sensitize them- 
selves to the culture around them as 
mirrored back by tv, periodicals, news- 
papers, the whole communications 
network. 



But even more important was the 
peering under the surface, the chipping 
away at old stereotypes, seeing and 
touching and hearing the voices of 
women describing where they felt it 
pinch, where they found joy, what they 
saw happening in their daily experience. 
Their work was different, their relation- 
ships were different, their communities 
were different, but the feeling of one- 
ness with each other lent a closeness 
that dissolved those barriers. 

Funded by the Parish Ministries Com- 
mission as well as by individual regis- 
trations, the group met at the Newton 
Christian Conference Center where the 
open Iowa countryside stretched out in 
all directions. The sound of returning 
meadowlarks mingled with the women's 
voices in songs of renewal and hope. 

Planning coordinators were June 



Miller, St. Paul, Minn., and Pat Hykes, 
Ankeny, Iowa. Resource leaders were 
Annamae Rensberger, a trainer with 
Brethren Volunteer Service, and Mary 
Smeltzer, representing the Women's 
Caucus of the church. 

Sharing literature concerning many 
facets of the women's movement 
brought a new appreciation of what 
other women are doing in their own 
fields. The areas of family life, federal 
legislation, work, and the church were 
all treated. In the process, windows 
were opened to the various aspects of 
women's potential. 

It was a big weekend, big in every 
sense of the word. And one that might 
well be duplicated by women in other 
districts who want to experience the old 
forms changing and new roles emerg- 
ing. — Marianne Michael 




'Duty Bound" verdicts run 7-3 in favor of amnesty 



From the NBC drama: A family, a court- 
room, a nation assess the call of duty 



A treatment of the amnesty issue is 
scheduled for nationwide telecast on 
Sunday, June 3, as a religious special on 
NBC. The program will follow up public 
reaction to the tv drama, "Duty Bound," 
and deal with subsequent developments 
in the amnesty debate. 

Within a fortnight after "Duty Bound" 
was presented by NBC stations in March, 
some 9,000 cards and letters were re- 
ceived expressing verdicts on the case 
of Glenn Brooks, a draft evader who 
returned from exile in Canada and 
turned himself in. Early tabulations were 
running 71 percent in favor of amnesty 
(not guilty), 29 percent not in favor 
(guilty). 

Officials of the National Council of 
Churches Broadcasting and Film Com- 
mission pointed out that the responses 
represented not a scientific sample, but 
a "self-selecting sample" in that the 
respondents were motivated to write in. 
But, they added, more impressive even 
than the high number of returns was 
their quality. Many viewers wrote at 
length commenting thoughtfully on the 
issues. A few used the occasion to de- 



liver vituperative attacks on the churches 
for their interest in amnesty. 

The upcoming program will report in 
further detail on the audience response. 
One seeming trend in the early returns 
was that veterans of the Vietnam War 
were more open to amnesty than were 
veterans of World War II. 

In terms of local pick up of the net- 
work drama, 157 stations carried "Duty 
Bound" either live or delayed. BFC's 
Dave Pomeroy indicated this represents 
the highest station acceptance of NCC 
related programs except for seasonal 
specials. 

The strong audience response and sta- 
tion acceptance were attributed in part 
to vigorous cooperation of NBC pub- 
licists, church broadcasters, and de- 
nominational editors, Mr. Pomeroy 
noted. 

A question frequently asked by re- 
spondents was whether "Duty Bound" is 
available for use by churches and other 
groups. It is, in 16 mm. and color, from 
the BFC TV Film Library, 475 River- 
side Dr., Room 860, New York, N.Y. 
10027. 



8 MESSENGER June 1973 



Bury my heart: A 
20th-century Wounded Knee 

In 1 890, when the spirit of the Sioux was 
broken with a massacre at Wounded 
Knee, one Episcopal congregation re- 
sponded by organizing a hospital in its 
candlelit sanctuary. 

In 1973, human needs pressing from a 
new Wounded Knee — the standoff be- 
tween militant Indians and the federal 
government at the same South Dakota 
outpost — are receiving responses of 
Brethren and other church leaders who 
have made significant interventions dur- 
ing developments there. 

In March United Methodist Bishop 
lames Armstrong and a task team were 
instrumental in arranging a de facto 
cease fire that forestalled a possible 
armed showdown. Armstrong will ad- 
dress the Church of the Brethren Annual 
Conference this month. 

Since early March, when Wounded 
Knee became a priority. World Min- 
istries staffer Merle Crouse has spent 
major time on this aspect of his multiple 
assignment. He has participated in de- 
nominational meetings, hammering out 
the strategy of cooperating denomina- 
tions. 

Elmer Pike, field coordinator for the 
Brotherhood's American Indian min- 
istries, has maintained close contact with 
the situation and had for a time been a 
potential negotiator there. 

In still another response, some 300 
blankets were airlifted from the New 
Windsor Brethren Service Center to 
Wounded Knee. In addition, through 
Church World Service, the Brethren have 
made food and fuel available to the 32 
families — approximately 300 persons, 
many of them children — who declared 
Wounded Knee a "sovereign nation." On 
several occasions the food has been 
blocked by federal marshals and later by 
local tribal people, ostensibly to starve 
out American Indian Movement leaders. 

Ten Manchester College students 
joined other observers at Wounded Knee. 
One, David Ball, asked in a report for the 
campus newspaper. Oak Leaves: "Who 
was the real militant — these people 
wanting the right of controlling their own 
lives, or . . . the government? Who was 
the true violator of justice?" 



PDlldlSD^DDDTlS^ 



FOR CONFERENCEGOERS 



Singing as liberation : Gerry Pence, 



La Verne, Calif., director of music for the Fresno Annual 
Conference, invites singers to bring copies of Handel's 
"Hallelujah Chorus" for the Sunday morning service, and to 
participate in the Conference choir throughout the week. 
First rehear sal- -June 26, 9 p.m. 

More invitations : Brethren in Quinter , Kans . , are 
eager for Fresno-bound guests. Their camping and trailer 
facilities will be useful for travelers stopping halfway 
between Kansas City and Denver on Interstate 70. 

Conference campers giving advance notice may stay at 
no cost at the Brethren Service Center "100 miles north of 
Fresno at Modesto. Write ahead — John C. Heisel, Director, 
919 N. Emerald Ave., Modesto, Calif. 95351 — or phone for 
directions — 209-529-1670. 



WHAT'S HAPPENING 



"The Marks of the Ministry" is 



the theme pacing Bethany Theological Seminary's Summer In- 
stitute Aug. 12-24. Open to pastors and lay persons with- 
out seminary training who seek growth in ministerial skills , 
the institute costs $170. For details write Ms. Evelyn 
Lady, Registrar, Bethany Theological Seminary, P.O. Box 
408, Oak Brook, 111. 60521. 

Brethren Volunteer Service, church/ community develop- 
ment, training of church leaders--the church's outreach 
extends to these. Individuals and groups who wish to give 
beyond the self-allocation amount may send for the folder 
1973-1975 Brotherhood Projects , Office of Stewardship En- 
listment, 1451 Dundee Ave., Elgin, 111. 60120. 

Cancer claimed the lives of two related to the Messen- 
ger family. Don Honick , for ten years Brethren Press photo- 
grapher, died April 9. Messenger readers will remember 
Don's coverage of Annual Conference and of other program 
through the years. ... Walter Beher , husband of assistant 
editor Linda, died March 19. 



NOTES FROM THE FIELD 



Retiring after 35 years as 



missionary, evangelist, and teacher of adult education and 
literature in India is Kathryn Kiracofe . In addition to 
developing teaching methods and literature for illiterate 
and semi-literate adults, Kathryn chaired the Gujarat Rep- 
resentative Christian Council Committee for Adult Education. 
A recent Church of North India newsletter cited her pioneer 
work in education. Kathryn is newly a resident at the 
Brethren home, Bridgewater, Va. 

Other workers returning from overseas posts are Kermon 
and Margaret Thomason (11 years , Waka Schools and Lardin 
Gabas church , Nigeria) ; Roy B. and Kathryn Pfal tzgraff Jr . 
(5 years, Adamawa Provincial Leprosarium, Nigeria); Conrad 
and Irma Snavely {Ah years, Hillcrest School, Nigeria). ... 
During a leave from 3 years of teaching at the Institut 
Theologia, Ambon, Indonesia, Fumltaka and Charlotte Matsu- 
oka will attend Union Theological Seminary, Richmond, Va. , 
then return to Indonesia. . . . Donald and Doris Fancher , for 
3 years in a campus ministry, Djakarta, Indonesia, are on 
homeland leave before their return to seminary teaching 
with the United Church Board for World Ministries. 

June 1973 MESSENGER 9 



Mpdmtm 



CONGREGATIONAL NOTES FROM ALL OVER 



At Wenatchee, Wash. , 



Brethren in the Sunnyslope congregation voted to send part 
of a $2,400 surplus in their treasury to the Brotherhood's 
Emergency Disaster Fund. "The money was given to be used," 
they declared, "not to lie in the bank." 

"More than a program. " "A happening that changes 
lives." That is how Lay Wi tness Mission participants de- 
scribed their weekend at the Union Center Church of the 
Brethren, Nappanee, Ind. Sharing the faith in small groups 
and in congregational gatherings filled the three-day sched- 
ule in May. 

A service of Iheditation and prayer at the Waynesboro, 
Pa., church called on worshipers' participation as its ba- 
sis. Described as a " Quaker meeting" or "spirit-led serv- 
ice," the hour was free-wheeling and nondirected. 



MINISTRIES IN THE MEDIA 



Strength for Today is the 
title of a team ministry resumed by David Albright and Art 
Wi throw in Fort Wayne, Ind. Two radio stations are carry- 
ing their broadcasts, and they are appearing before local 
chvirches and groups, highlighting evangelism experiences. 
Members of the Codorus , Pa., Church of the Brethren 
are producing and writing their own radio program. Voices 
of Faith. 



THE YOUTHFUL PERSPECTIVE 



Youth of the La Verne , 



Calif., congregation, in their annual " people-to-people" 
trip during Easter vacation, planned a work, culture, and 
worship visit to the Hopi Indian Reservation and Oraibi 
Mennonite Church in northeastern Arizona. 

A group of high school juniors and seniors at the 
Ridgeway church, Harrisburg, Pa., are asking questions 
like, "If you could choose, when would you die?" in a new 
educational venture begun as a means of involving people 
not too excited about the church school hour. The theme 
of death was chosen by the group, who have used film, a 
questionnaire, and discussion in their explorations. 

"Wall-to-wall students." That's how Modesto Brethren 
are describing their situation during three-hour-a-day 
counseling sessions with troubled high school students. 
Under auspices of Headrest , as many as 37 teenagers have 
filled the counseling space. 



"ONE IN CHRIST" 



A five-month Bible study on Wed- 



nesday nights was launched by the Floyd County , Va . , minis- 
ter ixua . Host churches for one month each were the Beaver 
Creek and Topeco congregations. ... Similarly, seven Nap- 
panee, Ind. , churches joined in ecumenical Lenten Bible 
study of Luke. Cooperating parishes included Nappanee and 
Union Center. 

In March, Community Church of the Brethren and Lacey 
Christian Church dissolved and members became part of a new 
church, Lacey Community Church . The Washington State par- 
ish declared, "A change and a sacrifice have been made by 
all, but it has been worth the price because together we 
are stronger to answer the Master's call." 

10 MESSENGER June 1973 



)ps©Dg]D [rsp(0)[rlt 



a survey reveals howl 

I What 

X Xow do members of the Church of the 
Brethren feel about the relative im- 
portance of goals for the Brotherhood 
^ program? A recent survey of representa- 

Itive members indicates they would give 
greater support to programs for individ- 
ual spiritual growth and put less em- 
phasis on social ministries. But, at the 
same time, when queried about actual 
programs, they would like to see many i 
specific social ministries increased. I 

These are just a few of the findings I 
made available to the General Board in 
its current efforts to sense the directions 
the church would choose. Since 1968 
representative Brethren have been asked 
by the Board to share their feelings and 
opinions concerning the goals they 
thought should guide the program and 
activities of the church. This year an 
additional effort was made to secure 
broader participation in the sharing of 
opinions and concerns relative to Broth- 
erhood planning. 

At the initiative of the Goals and 
Budget Committee of the General Board 
a survey was carried out which involved 
persons selected with the aid of pastors 
(who were given instructions for the 
selection process) from one fifth of all 
the congregations of our Brotherhood in 
the US. A questionnaire (titled Brother- 
hood Goals and Resources) was devel- 
oped by T. Quentin Evans, chairman of 
the Department of Sociology at Man- 
chester College, and Leon Neher, mem- 
ber of the General Board, and sent to 
pastors in December. 3,700 question- 
naires were distributed to 196 congrega- 
tions — to be returned by January 16. 
In response to this effort, 1,901 question- 
naires were returned, coming from 124 
congregations. 

This was a good response in light of 
typical responses by other groups to such 
surveys, and all those who responded 
deserve genuine words of appreciation 
for their participation and cooperation. 
The tabulation and analysis of the find- 



nembers would answer 

direction for the church? 



ings were carried out under the super- 
vision of George Mandenhall, active lay- 
person from the Northern Indiana Dis- 
trict, and currently a doctoral candidate 
at Indiana University in the field of edu- 
cational evaluation. 

The questionnaire included two major 
sections in which respondents were 
asked to express their opinions regarding 
the allotment of funds and personnel 
during the rest of this decade for six 
"general program" emphases and for 
thirty-two "specific programs and activ- 
ities." In addition, information was 
sought about selected personal charac- 
teristics of the respondent; finally opin- 
ions were also sought on five particular 
questions designed to reveal general 
assessments or evaluations of our general 
overall denominational life and 
activity. 

Although the persons who were se- 
lected by pastors to participate in this 
study were not strictly speaking a "rep- 
resentative" sample of our total member- 
ship, the respondents seemed to approxi- 
mate rather closely the characteristics of 
our membership. For instance, 21 per- 
cent were under 30 years of age, 58 per- 
cent were between 30 and 59 years of 
age, and 21 percent were 60 years of age 
or over; 30 percent were from churches 
under 150 members and 32 percent were 
from churches with 400 members or 
more. 



Xn regard to findings on the six "gen- 
eral program" emphases, respondents 
were asked to check one of three pos- 
sible opinions on each item — "de- 
crease," "keep same," or "increase." 
Over 70 percent of the respondents ex- 
pressed the opinion that programs which 
provide means for strengthening one's 
personal Christian faith and spiritual 
life should have increased funds and per- 
sonnel, and only 1 percent indicated that 
such programs should be decreased; 



about the same number (69 percent) 
indicated that funds and personnel for 
strategies to establish and strengthen 
congregations and win new members 
should be increased. In contrast, only 32 
percent expressed the opinion that efforts 
abroad in strengthening local churches 
and alleviating social problems and so- 
cial injustices should be increased while 
1 1 percent declared that such activities 
should be decreased; likewise only 44 
percent were in favor of increasing ac- 
tivities to solve or alleviate social prob- 
lems and social injustices throughout the 
United States — and 10 percent were in 
favor of decreasing such programs. In 
general, there would seem to be greater 
support for programs focusing on in- 
dividual spiritual growth and less on 
social ministries to those in need. 

However this latter generalization 
seems to need qualification in light of 



Social Ministries 

Brethren Volunteer Service 
Ministries witli American Indians 
Ministries in Central Appalachia 
Ministries in inner city areas 
Relief and disaster work 



certain related responses to the "specific 
programs and activities." In the table 
note the responses to items related to the 
social ministries of the church. 

One possible interpretation of this 
seeming inconsistency with the response 
to the general program emphasis is that 



the term "social justice" is perhaps 
interpreted by some people as planning 
and carrying out public demonstrations or 
various forms of "confrontation." On 
the other hand 14 percent or more of 
the respondents indicated the opinion 
that six of the "specific programs and 
activities" should either be decreased or 
dropped entirely; they include "operating 
religious bookstores," "social justice 
ministries," "ministry to college students 
on non-Brethren campuses," "mission 12 
and other interpersonal awareness op- 
portunities," "art and worship work- 
shops," and "involvement with other 
denominations and with National and 
World Councils of Churches." 

Again and again respondents added 
notes indicating their appreciation for 
this opportunity to share their opinions. 
Hopefully more intense and compre- 
hensive analysis and interpretation of 



)rop 


Decrease 


Increase 


1% 


2% 


46% 


1% 


2% 


54% 


1% 


3% 


47% 


1% 


3% 


52fo 




1% 


58% 



these findings will yet be made and re- 
lated to our ongoing planning activities. 
Obviously serious efforts have already 
been made by our General Board to re- 
late this expression of concern to the 
goal setting for 1974-75. — T. Quentin 
Evans 



June 1973 MESSENGER 11 



Lardin Gabas jubilee: 

Under the tamarind 

Lining the field far beyond the reaches of the U-shaped 
grassmat shelters were more than 7,000 holiday-spirited, 

excited persons. In the shade 



*v 1 t)y Charles Bieber 




12 MESSENGER June 1973 



tree 




Jubilee scenes: Some of the 7,000 who 
gathered at Garkida (see map, right) 
watch festivities from a good vantage- 
point (opposite). This page, clockwise 
from top left, the Landrover presented as 
a gift from overseas churches; the Lamido 
of Adamawa with translator M. Gamace 
Madziga; a musician; the Palace Guard 
with Dr. Chalmer Faw; Waka choir; 
Biu horseman 




June 1973 MESSENGER 13 



of the shelters, on chairs, stools, benches, 
and planks were those who had come ear- 
ly enough to earn protection for the sun. 
Behind the speakers" platform were those 
for whom seats had been reserved, 
speakers and guests from near and far to 
whom engraved "V.I. P." invitations had 
been issued. Directly behind the plat- 
form, in red plush easy chairs, sat the 
Honorable Dominic Mapeo, Commis- 
sioner of Works and Housing and Rep- 
resentative of the Governor of North 
East State; the Lamido Yola, leader of 
Adamawa Province; and His Highness, 
the Emir of Biu, leader of Biu Division. 

But amid all the crowds and the dig- 
nitaries on this important day, it was the 
church which was on stage. It was 



Jubilee Day, March 17, 1973, for the 
Lardin Gabas Church, the Church of 
Christ in the Sudan, Eastern District. 
Fifty years before, the Church of the 
Brethren had begun the work which led 
to the development of the 19,000-mem- 
ber cluster of 44 congregations known 
as the Lardin Gabas Church. 



Aor several hundred persons, the an- 
niversary started at dawn a few hundred 
yards from the celebration site. They 
had gathered under the same wide- 
spreading tamarind tree where, fifty 
years earlier, Stover Kulp and Albert 
Helser had led the service of dedication 
which officially began Brethren mission 



work in Nigeria. Today, the Rev. A. P. 
Mai Sule Biu, for fifteen years chairman 
of Lardin Gabas, led in a service of 
prayer and praise for all that God had 
wrought and will still work — here in 
Garkida and in the entire area. 

At the celebration site, the crowds 
were in their places shortly after eight 
o'clock in the morning. Then, from the 
far end of the field, in a quiet procession- 
al which was for many the most moving 
event of the day, came forty-five of the 
seventy Lardin Gabas pastors, robed in 
white and wearing black stoles. Follow- 
ing them came Boys Brigade and Girls 
Brigade groups from several of the 
congregations. 

The speeches for the day were short 



Re 



The prophetic church 

by Joel K. Thompson 



..ecently a Latin American churchman and scholar indicated that 
from his perspective there were three Icinds of churches: the tra- 
ditional; the modem, which is a more efficient traditional; and the 
prophetic. 

He went on to indicate that the prophetic church is not the group 
that speaks for the silent and the oppressed of our world, but it is 
the group that enables the silent and the oppressed to speak for them- 
selves. 

That rings a bell with me. It seems that the task of the church 
today is to be such a prophetic institution. It should not be in the 
position of giving charity to others, but rather enabling them to be- 
come productive. It seems that it should not be making only 
statements regarding the plight of those who are caught in unjust 
situations, but it should be enabling those persons to speak for them- 
selves and find the means for throwing off the bonds of their own 
captivity. The prophetic church will not be rebuilding society for 
others but it will be creating a situation in which all of us together 
can rebuild our society whether it has been wracked by war, hurri- 
cane, earthquake, or unjust power structures. 

I'm personally glad to be a part of a prophetic church which 
has not only anointed its people to preach the good news, but it has 
also sent us to proclaim release of the captives, to restore sight to 
the blind, and to set at liberty those who are oppressed. I hope we 
wiU be given the wisdom to seek release and restoration through the 
process of working with those in such captivity rather than simply 
speaking on their behalf. Such is the role of the prophetic church! D 



14 MESSENGER June 1973 



and pointed. Without exception, they 
honored the church and gave praise to 
God. Mamadu Mshelbila, present Lardin 
Gabas chairman, commented on the 
wisdom of the early missionaries: "They 
opened a school in Garkida and this 
school became the core of civilization in 
Lardin Gabas." He went on to review 
the spread of the mission into other areas 
and the development of medical and 
community development programs, but 
observed, "The greatest of all was that 
the name of Jesus Christ was proclaimed 
to the nation." Concluding, he noted, 
"Civilization without God is completely 
hopeless and has no goal. Therefore we 
are here now to honor this great spiritual 
rebirth in our country." 



o, 



'ther speakers varied between appre- 
ciation for what has been done and com- 
mitments to the future. Among the 
voices were these: 

Roger Ingold, Field Secretary: "Our 
major thrust will be in the development 
of persons through training and scholar- 
ship grants. . . . We will continue to 
indigenize positions held by expatriates 
wherever feasible, that feasibility to be 
measured by the advice and counsel of 
responsible Nigerians." 

The Lamido of Yola: "I am sure that 
we are all aware that the primary aim 
of the missionary in the country is to 
spread the religion of Christianity . . . 
but in addition to this, all the people of 
this area have benefited — not only the 
Christians, but the followers of other 
religions, for example, Islam. I am grate- 
ful for the way the Church of the Breth- 
ren Mission is moving local citizens into 
positions of important responsibility." 

The Representative of the Governor, 
reading from the Governor's message: 
"The pioneers worked with conviction 
and devotion with the aim of raising 
mankind to a higher plane of existence. 
We share the conviction that there is a 
greater purpose in life." 

Loren Bowman, Church of the Breth- 
ren General Secretary: "Across the fifty 




Boys Brigade agility 

years of Lardin Gabas, we have entered 
into each other's lives and have found 
many ways of helping each other. For 
this we give sincere thanks. Our prayer 
is that your days ahead may be filled 
with the hope, the peace, and the love of 
God." 

Dr. F. Raaflaub, Africa Secretary, 
Basel Mission: "Your existence, Lardin 
Gabas Church, is God's work. (I know 
it is) your desire today to thank God 
from the bottom of your heart for what 
he has done for you and through you in 



this country." 

Following the speeches came a series 
of tribal dances of ten different tribal 
groups, complete with drumming, piping, 
traditional costumes, mock warlike chal- 
lenges and salutes, and the shrill, uvulat- 
ing tongue trill which is the mark of 
excitement. Enhancing the spirit of cel- 
ebration, groups of Biu horsemen raced 
down the field in the unique combination 
of racing, charging, dancing, and rearing 
which has come to be known as gallop- 
ing. 

Near the close of the program came a 
time for presentations. Lardin Gabas 
chairman Mamadu Mshelbila presented 
to each of the speakers and official guests 
a copy of the fresh-off-the-press pictorial 
history, "Fifty Years of Lardin Gabas, 
1923-1973." Dr. Raaflaub, speaking for 
Basel Mission, offered to finance "four 
new evangelistic enterprises, once they 
have been worked out and can be at- 
tempted." And Loren Bowman, speaking 
on behalf of himself and the other two 
official Church of the Brethren repre- 
sentatives, WMC Executive Joel Thomp- 
son and Annual Conference Moderator 
Dean Miller, presented the keys to a new 
Land Rover to the chairman of Lardin 
Gabas. 

Ahis vehicle," he said, "is an anni- 
versary gift from the overseas churches. 
It is another demonstration of our de- 
sire to enable you as Nigerians to carry 
forward your work in Lardin Gabas. 
We are confident that you are able to 
handle your affairs and that you will 
turn the next fifty years into a time of 
hope and achievement. On behalf of the 
overseas churches, I give you these keys 
with great joy." 

Finally, Bitrus Sawa, of Ahmadu Bello 
University, who served ably as Master of 
Ceremonies for the day's activities, 
summed up the conviction of the jubilee 
and of Lardin Gabas, a past, present, 
and future: "We all believe and know 
that God loves men, and it is also his 
wish that we love our fellowmen." Q 



June 1973 MESSENGER 15 




16 MESSENGER June 1973 




Found 




As men count time, it was a long while 
ago that Zacchaeus grew up in Jericho at 
the crossroads of his world. But perhaps 
counting time is looking through the 
wrong end of the telescope. Turn the 
scope around. Focus it for your eyes 
and, as if it were today, see him. Make 
it an X-ray telescope that sees closer than 
close-up. 

No longer a child, Zacchaeus, wearing 
his usual mask of self-sufficiency that 
cannot hide the emptiness of his eyes, 
lives and works in the restless activity of 
this crossroads town. Pagan traders 
from the East, with their rich fabrics and 
rare spices, as well as pilgrims pressing 
toward the Jerusalem Temple at festival 
times, share the much-traveled Jericho 
Road. On their way, of necessity, they 
mingle with those who live and die 
here — a conquered, proud, religious 
people — the rich, the poor, beggars, 
thieves, the "righteous," the "sinners." 
Here they meet — meet to communicate, 
meet to clash. Or, passing by on the 



other side without seeing, do not meet 
at all. Jericho — a town between two 
seas, nearer to the stagnating Dead Sea 
to the South, its bordering jungle wilder- 
ness perilous to man and beast, than to 
the far-north Galilean Sea, through 
which the Jordan River flows. 

Here at the crossroads between the 
seas Zacchaeus lives and works hard at 
his government job from early morning 
till long past the coming of night. So 
hard does he work that, for long 
stretches, he can forget his loneliness, his 
long-ago unanswered questions, his left- 
off searching in vain. 

Past thirty now, Zacchaeus is called 
young by the old and old by the young. 
But what keeps a man young? Is it more 
than rebellion? Is it willingness to start 
alone, if need be, to build a bridge be- 
tween persons? Is it keeping on with 
your questions no matter what? holding 
on to hope? searching for something or 
Someone Other? Or, is all this building 
and seeking and hoping and searching 



by Emily Sargent Councilman 



June 1973 MESSENGER 17 



Rumors. One cannot believt 



much more than a matter of years, more 
than youth, more than age? When 
Zacchaeus stops to think about it, he 
feels old. 

Questions must come before answers. 
And Zacchaeus used to have his ques- 
tions. And questions. But what do you 
do when no one really hears what you 
ask all through the growing-up years and 
beyond? After awhile, when you are too 
old to be young and too young to be old, 
do all the questions lose their shape 
and melt into a blur of confusion locked 
up inside you? And do you finally give 
up asking, leave off searching, and learn 
to wear a mask of self-sufficiency to hide 
the deep darkness of the empty room 
in the innermost part of you? Lost in 
the outside wilderness of the everyday 
grind, do you finally give up hoping? 



L 



Lf you ask the townspeople of Jericho 
about Zacchaeus, they will tell you he is 
a rich man, though some of the old- 
timers might admit that he and his father 
before him worked hard and honestly 
for what they made. Some remember 
the days when, as a small boy, Zacchaeus 
worked beside his hard-driving father ■ — 
worked in the fields just out of reach of 
the jungle wilderness and in the market- 
place, where precious food was skillfully 
exchanged for precious coin. They will 
tell you that Zacchaeus, now that his 
father is dead, still works hard but keeps 
to himself — that he has changed. They 
remember how he used to be . . . well 
. . . different from now. And they will 
shake their heads, turning away, "Now, 
he's a tax collector." 

If you ask Zacchaeus about his job, 
he will answer civilly enough (wearing 
his mask), "Yes, I collect taxes. And 
yes, I know the people hate me for it. 
It's largely an emotional protest aimed 
at the system; but all of us who work 
with our conquerors are hit with it, too. 
And I can understand. I've learned to 
live with their hatred, even to do without 
friendship. I do my job lawfully. Why 
not? Laws must be obeyed until they are 
changed — even harsh laws imposed by 
a conquering power from without. Oth- 
erwise there is anarchy and violence, 
and everyone loses. Just because I col- 
lect taxes that the people see as unjust, 



they say I defraud them." 
"Do you overcharge them?" 
"I do not. Of course I am only hu- 
man and make mistakes. But I always 
try to make just decisions within the law 
and never harsh judgments unless I find 
someone is concealing fraud himself. 
Sometimes they even hate me for my 
refusal to be unjust in their favor. Of 
course religion is a big part of it." 
"Religion? How is that?" 
"They say we should be governed by 
our own laws that have been adminis- 
tered for generations by our religious 
leaders. (Some of our laws, too, are 
harsh — unjust, as I see it. No matter.) 
The priests condemn me, call me a sin- 
ner for being a tax collector. They ac- 
cept my tithes but shun me in the syn- 
agogue, deny my person. It does not 
disturb me anymore. I have my living 
to think of — the security of my family." 

These things Zacchaeus will say to 
you. Wearing his mask, he will not 
speak of the darkness within himself, of 
the secret fear that his sin might be 
greater than they or he himself might 
think, of the emptiness that cannot al- 
ways be denied. He will not speak of the 
loneliness of living behind his secure 
walls. Nor will he speak of the despair 
that increasingly threatens his com- 
fortable life since he began to stifle his 
questions, abandon his search for Some- 
one Other, since he gave up trying to 
reach the poor with help for them as 
persons, not beggars — and since he 
gave up trying to be accepted by the 
pious people and by their exclusive God 
who appears to care nothing for the poor 
and miserable as long as they are heath- 
en, infidels — or sinners. Only the 
"righteous" of the chosen race seem 
acceptable to this God. 



Xf you should ask Zacchaeus, "Do you 
still care about the poor?" he probably 
would answer with honesty and sadness, 
"I don't know. They are all so far 
outside of my life now. Except for 
business matters, I hardly see anyone, 
not even the few who used to be my 
friends. Friendship is not for the rich. 
Or for the sinner." 

But he might go on, his mask slipping 
a bit, "It used to be different long ago 



when a few of us thought we could 
change the misery of the poor — by 
action, protest, and later, from inside the 
system, by persuasion. But we finally 
gave up. I guess we failed one another 
as well as the poor." 

"Does it still worry you — the misery 
of others?" 

"I wonder. Sometimes, when I have 
time to think about it, perhaps. My 
workday is long and tedious, often ex- 
asperating, without a free minute for 
futile thoughts. After hours, I close my 
doors." 

"What about charities?" 

"Oh, I pay my share of the Temple 
charity fund — without asking anymore 
how it is to be used. Otherwise, except 
for the painful self-imposed duty of the 
seeking out each Sabbath Day of beg- 
gars, for giving them coins, I avoid like 
the plague the places where they usually 
sit by the roadside. The tossing of coins 
to beggars who grovel in gratitude still 
fills me with the same shame and outrage 
for myself and for them that I first felt 
as a boy growing up in this town. Such 
giving is either too much or too little." 

"The beggars — how do they accept 
your coins now?" 

"Oh, they hate me, too. I see it in the 
veiled eyes of those who can see and in 
the turning away from my presence, my 
shadow, of the bodies of the blind. In 
those days long ago we were so sure 
there must be a way to help, really help 
the poor to live as men, not as groveling 
beggars. But we didn't find it. I didn't. 
Maybe . . . maybe I am more blind than 
the beggars." 

"What about God, Zacchaeus? Have 
you given up there?" 

"Not quite," he will answer today 
because it is today and different from 
other days. No mask could hide today 
that sudden kindling of a spark in 
empty eyes. 

But he will not tell you why today is 
different. Nor will he tell you about the 
faint hope he has felt at moments ever 
since he first heard of the young Galilean 
teacher who is different — must be dif- 
ferent. They say this man calls God 
"Father" when he prays — and has been 
known to break the Sabbath by healing 
a blind man, restoring to him his sight. 
Something in Zacchaeus knows that he 



18 MESSENGER June 1973 



everything. But this day Zacchaeus might find the truth 



needs to see this man more than any 
blind beggar needs to find him; that if 
he only can see the one who calls himself 
Son of God and Son of man, his blurred 
questions, his lost searching will come 
alive again. Hope. Just barely, but 
hope. 

His conscious mind does not tell 
Zacchaeus this. When he stops to think, 
he sees only the dark emptiness stretch- 
ing out to ever-deepening despair at the 
futility of living in his world. He does 
not dare to speak of hope even to him- 
self. But from travelers he hears about 
Jesus of Nazareth and listens. He hears 
of this teacher's strange and different 
words that the common people hear 
gladly but that some of the religious 
condemn as blasphemy . . . "My Father 
and I — we are one." Some have said 
that in his hometown people even tried 
once to kill this teacher because he said, 
"I am the one," after reading in the 
synagogue from the Book of Isaiah of 
One to come bringing bread for the 
hungry, sight for blind, freedom for the 
prisoner. 



R„ 



..umors. One cannot believe every- 
thing. But today, this day, Zacchaeus 
has another chance to see this man and, 
just possibly, to find out the truth for 
himself. Word has come that later in 
the day the Galilean will be among those 
crowds already thronging the Jericho 
Road on their way to the Temple at 
Jerusalem. It is almost time for the 
annual Feast of the Passover. 

Suddenly, terrrified at the thought of 
being too late again (Zacchaeus has tried 
before to follow rumors of this man but 
never has found him) and propelled by 
the urgency of his hovering despair, he 
runs to the only place he knows on the 
Jericho Road where he might have a 
chance of seeing Jesus as he passes by — 
Jesus, who at this moment holds all the 
long-lost questions, all the forgotten 
searching of his life. 

Panting, breathless, Zacchaeus man- 
ages finally to push his way through the 
gathering noisy crowd of travelers al- 
ready jostling one another, fighting for 
walking space, to the giant sycamore 
tree with its overhanging branches. 
Quickly he climbs the tree to where he 



can hide behind thick foliage but see 
Jesus when he passes by — Jesus, now 
recognized as all the light and substance 
of his life so long denied. 

But he is not hidden from Jesus. And 
Jesus does not pass by. Stopping be - 
neath the tree and looking up into the 
open eyes of Zacchaeus, the teacher calls 
him by name, "Zacchaeus, I've found 
you. Come down — I will stay at your 
house today." 

And Zacchaeus comes down — down 
from his hiding place, down on his knees 
in the dust of the road, suddenly know- 
ing in the presence of Jesus, with 
lightning swiftness but without spoken 
words, "I am a sinner." Suddenly pray- 
ing, "God, have mercy." 

Jesus, without a word, takes his hand 
and lifts him up. They walk together, 
side by side in the center of the milling 
crowd, Zacchaeus knowing that he is 
the blind man restored to sight; he is 
the lost sheep that the good shepherd 
goes into the wilderness to find — know- 
ing that the hunger and thirst unrecog- 
nized through all his famished life have 
brought him to this place, this person, to 
be filled. 

In a way it is as if they are alone to- 
gether, only Jesus and himself. It is as 
if the crowd — some pushing, yearning 
to see Jesus, to hear him, and some 
pushing, murmuring against him, "He 
goes to be the guest of a sinner" — the 
crowd is no longer there because . . . 
Yes! Because Zacchaeus sees that he 
himself is the crowd: all of them that 
yearn or murmur, each one of them. 
And each one is himself, Zacchaeus, the 
sinner, before this man who has come 
to find and to save all the lost in the 
wilderness. Yes. 

At last Zacchaeus can speak to the 
One who has found him even in that 
deepest room within him — that used- 
to-be-empty room now peopled with 
every man, now illumined with the light 
of . . . "Of God?" he asked wonderingly. 
"So near, the place for God — within 
me? All the while?" 

At last Jesus speaks with words, 
"Within you, all the while. Our Father 
there will answer all your questions, 
Zaccheus. Only learn to listen, accept. 
Begin there always." 

Zacchaeus, wanting to ask about that 



room no longer dark and suddenly large 
enough to hold every man, "Can it be 
that large? Can it?" hears without words, 
the answer, "It can. For God is there." 

Walking with Jesus Zacchaeus strides, 
a new man. The old mask is no longer 
needed or tolerated; the old fears, un- 
certainties, guilts replaced by a humility 
that makes action inevitable. 

Looking with new sight into the faces 
of the restless crowd, Zacchaeus speaks 
decisively, rapidly, to Jesus, "Lord, I'll 
begin by using half of all I have to help 
the poor, the dispossessed. And I'll find 
the ways (others will help me) to do 
it with respect for them as persons. 
From the rest of what I have I will try 
to find and repay four times over every- 
one I ever have overcharged. There I 
will begin at once." 

More slowly, hesitating, he continues, 
"Lord, when that is done, will you . . . 
will you let me come ... to Jerusalem, 
find you there, and . . . follow you 
wherever you go?" 

Jesus answers him slowly but certainly, 
"Not ... to Jerusalem, Zacchaeus — 
and beyond Jerusalem where I must go 
alone now. But you have found me. 
Here at the crossroads where I have 
found you." 

"Then," falters Zacchaeus, shattered 
by a devastating sense of impending loss, 
"then . . . will I never see you again 
. . . never again?" 



No 



<ow Jesus' words fall like the gentle- 
ness of rain on waiting earth. "You will 
see me. On this crowded road,- in your 
synagogue, at home. You will see me in 
every creature, every person — the hat- 
ers and the hated, the same. You will 
feed me, clothe me, come to me in 
prison, reach out and touch me. . . ." 

Zacchaeus, spilling over his bewilder- 
ment, begins to ask, "But how? How 
can I. . . ." 

Jesus' answering smile is the tender 
strength of letting go. 

Yes. 

And Zacchaeus, surprised by the won- 
der of new sight within himself, by the 
miracle of the once-dark, empty room 
peopled now, illumined, whispers the 
answer, new-found, "With love. With 
Love." n 



June 1973 MESSENGER 19 



Involvement. It's part of the pastoral style that makes Mod 

the priestly care that allows him to risk experiencij 

new ideas, and new visions for the church without feai 



New seeds spri 



J_ know I have cancer, and there prob- 
ably won't be very much the doctors can 
do. But . . . maybe the drug can help, 
I don't know." 

"You don't seem to have given up 
completely. You're still open to what the 
doctors might be able to do." 
"Oh, no, I'm not giving up." 
There was a little silence as these two 
men, Walter Edwin Beher — his body 
hosting the treacherous and devastating 
melanoma — and Dean Markey Miller 

— at 38 one of the youngest moderators 
of the Church of the Brethren, and pas- 
tor of York Center church — looked in 
each other's eyes to understand the event 
of Walter's dying. They trusted each 
other like old friends; they had known 
each other five weeks. 

The walls relaxed, and their exchange 
resumed. I remembered the first time I 
had learned of Dean, the year he was a 
worship leader at National Youth Con- 
ference, where he had persuaded us to 
participate in new expressions of celebra- 
tion. Then, as now, his manner sug- 
gested complete involvement with the 
moment. 

Involvement. It's a part of the pas- 
toral style that makes Dean who he is: 
the priestly care that allows him to risk 
experiencing relationships without fear 

— even ones intensified and threatened 
by a terminal illness. 

From the "prophetic middle" 

Dean grew up being involved with 
persons and issues. Like other old-order 
German Baptist families, the Miller clan 

20 MESSENGER June 1973 




tor Dean M. Miller who he is: 
relationships, 

gingup 



\ 



clustered their cattle farms in Preble 
County, Ohio, spending Sundays at two- 
hour church services followed by Bible 
discussion and meditation over dinner at 
someone's home. The question in 1946 
centered on the radio. Orthodox German 
Baptist elders preached against it, 
shunning the mysterious flickering tubes 
and airwave messages as instruments of 
Satan. Others, "Radio Brethren" like 
Dean's grandfather, believed the radio 
could be used to share the gospel. 
Deacons visited the Miller home to per- 
suade them to give up the radio. But 
when the trial and disfellowshiping had 
ended, the adamant Millers came to the 
Church of the Brethren. 

"I'm not one to relish the experience of 
overagainstness." In the years following, 
though, the Wheaton College Bible 
major refused ROTC duty as one of only 
two conscientious objectors on campus, 
and still later espoused the press for so- 
cial justice during the sixties, dismaying 
some Church of the Brethren elders back 
in Preble County. 

Characteristically, Dean searches for 
scriptural undergirding for all he does. 
"The concern for social justice is deep 
in scripture. For example Jesus' entry 
into Jerusalem was a demonstration, not 
a proclamation. We need to allow for 
the validity of both social justice and 
personal evangelism — it's like breathing 
out and breathing in." 



text by Linda Beher 
sketches by Ken Stanley 



The stance reflects what theologian 
George Docherty has described as the 
"prophetic middle" — the middle not of 
inaction and waiting for something to 
happen, but the middle which can "bring 
the light of the gospel to shine on all our 
understandings of the faith, helping 
polarities come together in dialogue." 
From the prophetic middle Dean can 
eschew the rigidity that often character- 
izes one so Bible oriented. "Someone 
else's witness compels me to respond 
because of our relationship in Christ. 
But each person's experience speaks 
like a parable to me — one example 
of one experience — not a description 
of all experiences." To the brother 
who spoke ecstatically in tongues, or to 
the sister who went to jail in Selma, 
Alabama, for civil rights. Dean grants 
the validity of each as a way to express 
the gifts of a creative God. 

Seeing things in a new way 

From his place in the prophetic middle 
Dean participates enthusiastically in the 
winds of change that have swept through 
the Church of the Brethren since he 
joined it in 1950. To worship and the 
arts, woman awareness, grief therapy, 
and parapsychology, he has brought his 
typical mix of curiosity, a willingness to 
study new ideas, and an openness to 
change. 

"We are made in the image of a cre- 
ative God," he affirmed. In the Psalms 
persons worshiped God with all five 
senses. And extensive sections of the Old 
Testament describe the elaborate environ- 
ments within the temple. People in his 
congregation at the York Center church 
have experimented with banner making 
and communicating "with the concrete" 
in their exploration of the arts in the 
church. 

God as a creative force opens us to 
new possibilities in seeing human unique- 



ness, too. Dean cited the woman aware- 
ness movement in the Church of the 
Brethren as an example. " 'God, Our 
Mother' as a sermon title reflected the 
Bible images of a God with maternal 
characteristics; the eagle, the hen, the 
sparrow. The whole biblical tradition of 
women's leadership has been minimized 
by our church; Women were prophets, 
too." Like many men caught up in be- 
coming sensitized to the women's libera- 
tion issue, Dean finds himself enlightened 
by relationships with women who won't 
leave unchallenged his speaking of God 
as "he" or enacting other stereotypes. 

It takes work to break out of the old 
patterns, especially in sensitive relation- 
ships with persons. Dean's postgraduate 
sabbatical study with Dr. Elisabeth 
Kiibler-Ross, the grief therapist, en- 
riched his possibilities of ministry to 
families and persons who are experienc- 
ing the event of death. "I intend to 
make the event of death a part of the 
church's teaching ministry," Dean wrote 
afterward in a report to his congregation. 
"I believe the church has a responsibility 
to provide settings where persons can 
grow in their understanding of death's 
meaning." 

Like the event of dying, experiences 
with spiritual healing and the exercise of 
mystical, psychic gifts seem surrounded 
with mystery and fear. But, Dean pointed 
out, "People whose lives are recorded in 
the scriptures may have had psychic and 
spiritual gifts we don't have now. Samuel 
spoke prophetically about Saul's becom- 
ing king, and Joseph interpreted dreams. 
Paul's whole European ministry hap- 
pened because a vision turned him 
around." 



J-hough supporting a new look at 
the Bible in light of recent research by 
parapsychologists. Dean cautions, "We 
need to question the 'psychic circus' so 
popular now. If people don't have mean- 
ing and order in their world, they may 
turn to magic that promises control over 
their destiny. The Bible tells us to 'test 
the spirits' to see if they are of God. 
But spiritual gifts can lead us to a greater 
appreciation of One who made us in the 
God-image; and these experiences of en- 



June 1973 MESSENGER 21 



ergy, light, and spiritual power moving 
through us can seem natural in that 
context." 

Though Dean's inquiry into new kinds 
of knowledge has spread over his years 
in the pastorate (four at Tucson, Ari- 
zona; nine at York Center) ; has enriched 
his family life (he speaks with pleasure 
of Alice Falk Miller and their three 
daughters); and seems to have taken him 
far from his beginnings in Southern 
Ohio, he continues to root his theology in 
the Incarnation, with Christ the proto- 
type, not to be duplicated but to teach us 
to take risks and to be where people 
need us. "We are channels for God's 
love — not originators." 

Getting a new vision 

During his year as moderator Dean 
Miller has put his ear to the pulse of the 
Brotherhood. One beat he hears trembles 
with the dread that the Church of the 
Brethren no longer has The Vision. A lit- 
any of fearful voices: "There is an iden- 
tity crisis." "We fear being swallowed up 
by other, larger denominations with vi- 
sions different from our own, unique 
one." "We agonize because others' re- 
sponses to center of need, like disaster 
areas, seem faster and more thorough 
than our own." 

A tendency to recognize the validity of 
only one set of experiences troubles 
Dean. At the same time, he can identify 
with the mistrust and suspicion with 
which some brothers and sisters regard 
the institutional church. His own deci- 
sion to attend Bethany Theological Sem- 
inary, for example, disturbed a family 
who felt a young man might lose his 
faith at a seminary so "in the world." 

"In the Old Testament, the ministries 
of the people of God fluctuated and 
changed. At one time the Israelites were 
slaves in Egypt; at another, they're peo- 
ple on a pilgrimage to a strange land. 
Once they're very much the subjects of a 
nation; later we see them exercising 
strength of their own nationhood. God 
is involved in all of that. 

"In the Church of the Brethren we 
have to be grateful for what God has 
opened up for us in the past. But it may 
well be that we're being called into a 
future where we will focus more upon 
the strengths of a Christian faith in 
which we can affirm ministries jointly 



with other Christians. 

"We don't have to worry about our 
uniqueness or authenticity if we keep 
central some of the teachings that have 
been important to the Brethren — such 
as our seeing in the Sermon on the 
Mount guidelines for today, taking 
seriously the idea of servanthood. . . . 

"There would be scriptural teaching to 
say that when you seek your life you lose 
it, and when you lose your life — which 
may be a willingness to even give up 
Brethren identity — you find life. I 
think what I'm calling for is a kind of 
real openness to these new experiments 
and new endeavors to be faithful." 

Still, in the turn to the world where 
needs are so compelling. Brethren may 
have to relearn the rhythm that marked 
Jesus' life: the going apart to receive 
from God a quickening of the spirit, and 
the return, with heightened vulnerability, 
to take risks without "counting the cost." 

For the 1 87th Annual Conference 
Dean Markey Miller at 6'2" will tower 
above the others on the rostrum. His 
skilled eye-to-eye contact and easy 
phrases will remind you of his thirteen 
years of preaching from pulpits at 
Tucson, Lombard, Garkida, and the 34 
others during his year as moderator and, 
before that, of his work in forensics at 
Wheaton. Typically, you will think, 
Dean plans no moderator's address, re- 
lying on this year's contacts with local 
churches and districts, on a section on 
cassette tape from Mediascope, and on 
the opening worship experience at Con- 
ference to serve him in his quest for ac- 
countability to the group at Fresno. He 
will share often, in celebrative ways, his 
understanding of God's great invasion of 
our history in Christ, and you will know 
he takes seriously that invasion to be the 
model for the church. 

From the beginning, you will know 
you are face to face with one who dares 
to be full of a vulnerable hope: "Mo- 
ments of the past cannot define what is to 
be the future of the church. I would like 
to see us be open to the possibility of 
God's having something entirely new for 
the Church of the Brethren, different 
from what we've ever done before. Some 
things have to die and we must give up 
some things so new seeds can spring 
up." D 



187th Annual 



Items over which Moderator Dean M. 
Miller will preside at the June 26 — July 
1 Annual Conference, Fresno, Calif.: 

Unfinished business 

Study Committee on Noncooperation. 
Elected in 1971 at the suggestion of 
Standing Committee, the committee was 
to study reactions to the 1970 Statement 
of the Church of the Brethren on War, 
specifically the matter of noncooperation 
with the draft system. Last year the 
Conference returned the report to the 
five-member committee for further study, 
and named three more members to the 
committee. 

In the 1973 report such terms as 
"open" and "nonviolent/ noncoopera- 
tion" and "offer sanctuary" are inter- 
preted, and recommendations for the 
church's relation to noncooperators are 
spelled out. A minority report is 
included. 

The Conference statement must be 
seen in light of related position papers, 
the committee notes. It also observes 
that "the courage to confront contro- 
versial issues is essential if the church is 
to be prophetic." 

The Ministry: Ordination and Family 
Life. Initiated by Standing Committee 
last year, the study was to examine such 
aspects as origin, function, and termina- 
tion of the "set apart ministry" and to 
advise on matters of counsel in family 
and vocational crises for ministers. 

In its 1973 report the five-member 
committee traces the meaning of ordina- 
tion, speaks to norms of conduct and 
deviations, and cites sources of help in 
crisis situations. 

"In view of the development of a per- 
son as a gradual, dynamic process, devia- 
tions come into focus," the report states. 
"... It seems likely those who are 
growing most could be the most vulner- 
able. Immediately after Jesus' baptism 
came the temptations. Just when Peter 
was sure who Jesus was, he denied him. 
And David at the height of his leadership 
fell victim to his own passions." 

Telephone Tax and US Government 
Securities. Introduced by the Southern 
Ohio Board of Administration, the query 
as it now stands focuses on "the problem 



22 MESSENGER June 1973 



Conference: Docket in brief 



of the Christian's response to taxation 
for war." In the 1973 report the five- 
member committee examines "a proper 
balance" between two callings — one of 
obeying God's law rather than humans' 
law, the other of participating re- 
sponsibly in the common life of the 
world. In terms of precedents both 
from the New Testament and Brethren 
history, the statement concludes the 
weight is on the side of the Christian's 
paying and not withholding taxes. 

Two recommendations are that con- 
cerned Brethren express their dissent or 
testimonies through recognized means 
and that active support be directed to the 
World Peace Tax Fund Act and similar 
legislative efforts. A warning is sounded 
that the church would be diverted in its 
task of deepening biblical and theological 
understanding of the Christian peace po- 
sition if it were to become focused on 
one particular form of protest. 

The Pastoral Year and the Church 
Year. A General Board proposal, intro- 
duced last year and supported through 
wider soundings from congregations, 
recommends shifting the "church year" 
to coincide with the fiscal year (Jan. 1) 
and no longer designating a time for a 
"pastoral year" (currently Sept. 1). 

New business 

Study and Guidance on Amnesty. The 
Peoria church and the Illinois-Wisconsin 
District Conference petition Annual 
Conference "to study and provide guid- 
ance on the issue of amnesty in light of 
the church's biblical understanding of 
reconciliation and faithfulness to the 
Good News of God's love for all." 

Also, the Warrensburg church board 
and the Missouri District Conference 
petition Annual Conference to consider 
"the question of amnesty and/ or recon- 
ciliation for anyone alienated or im- 
prisoned as a result of the Indochina 
conflict and their unwillingness to partici- 
pate in this venture." 

The Farm Issue. The Marion church 
and the Northern Ohio District Confer- 
ence petition Annual Conference to 
study and counsel on issues related to 
farming. Concerns mentioned in the 
query are unrest over high costs and the 



death squeeze of corporate farming; 
stewardship of the environment, includ- 
ing soil, air, and water; and youth inter- 
est in moving back to the soil for a fuller 
expression of life-styles. 

Frequency of Annual Conference. 
The Fruitland Church and the Idaho- 
Western Montana District Conference 
ask Annual Conference to authorize a 
new study regarding the frequency of 
holding a general church conference. 
Operational costs; cutbacks in staff. 
Messenger, and other programs; and a 
question of whether past values apply 
today are among factors cited. 

Life Stewardship. The Panther Creek 
church and the Iowa-Minnesota District 
Conference petition Annual Conference 
to study the Christian meaning of the 
funeral, the stewardship considerations 
in the costs of funerals and the disposi- 
tion of estates, medical and pastoral care 
of the dying, and the donation of bodies 
or tissues for medical research. 

Amendment of the Pension Plan. The 
Pension Board recommend a provision 
enabling the election of an age annuity 
after the attainment of age 60. 

Reports 

Church of the Brethren General 
Board. Internal adjustments, follow-up 
on Annual Conference referrals, high- 
lights in commission programs, the 
handling of investments, renewal of Ad- 
ministrative Council contracts and the 
goal-setting process are points lifted up. 

World Council of Churches. Develop- 
ments noted include eight new member 
bodies, election of a new general secre- 
tary, ventures in outreach, and current 
studies in Faith and Order. 

National Council of Churches. The 
delegates' report alludes to the adoption 
of a plan for restructuring, reductions in 
the National Council's staff, budget, and 
influence, and the observation that "with 
new leadership and with a new and 
leaner organization, it is our hope and 
prayer that the NCCC will once again 
manifest the spirit, vision, and action 
under the Lordship of Christ for which 
God brought it into being." 

Annual Conference Central Commit- 
tee. The committee studied evaluations 



of the 1972 Conference by delegates as 
a guide to planning for 1973. Future 
Conference locations will be Roanoke, 
Va., 1974; Dayton, Ohio, 1975; Wichita, 
Kans., 1976; and Richmond, Va. 1977. 

Committee on Interchurch Relations. 
"Collegiality with and accountability to" 
describes the new perspective with which 
the committee is approaching its task, 
the report indicates, and a Conference 
hearing will delve into the implications 
of the stance. The report alludes to 
Baptist-Brethren and Brethren-Brethren 
relations of the past year and contacts 
with other groups. 

Bethany Theological Seminary. Be- 
yond listing explorations on cooperation 
which Bethany has engaged in with other 
seminaries, the report states the interest 
of the Bethany Board is to bring a rec- 
ommendation on the future of Bethany 
to Annual Conference in 1974. While 
open to all options, the board's tentative 
judgment is that the two most viable 
choices are for Bethany to remain at the 
present Oak Brook location, seeking in- 
creased support, or to participate in a 
theological education center. 

A continuing education program with 
a Doctor of Ministry degree, an upcom- 
ing summer institute, concerns on de- 
creased enrollment, and a supplementary 
report on financing also are included. 

Bethany Brethren Hospital and Nurs- 
ing Education. Of 18 students receiving 
grants from the Nursing Education 
Council, 10 are associated with Lafiya, 
the Church of the Brethren/ Nigeria 
medical program. 

Pension Board. Interest earnings of 
4'/i % were credited to accounts at the 
end of the fiscal year. Investments have 
been shifted away from US Government 
Bonds. Members of the plan number 
1,108; assets total $10,748,000. 

Auditors' Report. A 15-month ac- 
counting of General Board income and 
expenditures is noted. 

Health and Welfare Committee. The 
committee newly-formed last year has 
met three times, seeking to clarify the 
scope of its task, to set priorities, to 
evolve a job analysis for a part-time 
executive, and to look at unmet needs in 
church-related health and welfare. Q 



June 1973 MESSENGER 23 



A new rock opera offers a fresh perspective on a disciple 

The Saint Judas Passion 



How to understand Judas and how to 
regard his role in the arrest and trial of 
Jesus is a question that has long puzzled 
Christians. This month Brethren dele- 
gates and Conferencegoers will have the 
unique opportunity to consider again the 
question of Judas when they listen to a 
contemporary opera composed by Steve 
Engle and offered on Friday night at 
Annual Conference. 

The composer, who is youth director 
for the La Verne, Calif., Church of the 
Brethren, has been writing songs for 
several years. Two of them, "Sing Ye All 
Hosannah," and "I See a New World 
Coming," have already appeared in 
Messenger. But the new opera may be 



regarded as his first major work dealing 
as it does with a number of biblical 
characters — Jesus, Pilate, Pilate's wife, 
Claudia, Annas, Caiaphas, the High 
Priest, Mary Magdalene, and other 
disciples — but definitely centering 
around the life and character of Judas 
Iscariot. 



kjteve started studying the life of Judas 
when he was considering performing the 
rock musical "Jesus Christ Superstar" 
in a morning service at the La Verne 
church. He came to think of Judas as 
one of the most devoted disciples, not 
as a traitor. In a news story appearing 




To appear in the Annual Conference performance June 29 are C. Thurman Suttle, left, 
cast as Judas, and Mike Gnagy, upper right, as Jesus. The composer is Steve Engle 



in a Pomona, Calif., newspaper, Steve 
said, "My thesis is that Judas really 
believed Jesus was a Messiah — in the 
Jewish sense of the word — that the 
Messiah was going to come from the 
people to drive the Romans into the sea 
to restore the kingdom of God and 
elevate the Jews. Judas believed that 
Jesus was the one, but when Jesus started 
talking about dying on the cross, Judas 
thought he was a bit misguided. He 
couldn't understand why Jesus was 
spending so much time with lepers and 
the poor when he could be out changing 
the world." Steve believes the reasons 
behind Judas' betrayal were more than 
greed and thirty pieces of silver. In the 
opera, which is called "The Saint Judas 
Passion," Judas tries to use Caiaphas, the 
High Priest, to force Jesus to show his 
hand. Judas does not believe that Jesus 
would allow himself to be arrested, let 
alone crucified, and Judas is crushed 
when Jesus is put to death. The only 
way out for Judas is suicide. 

The title for the opera comes from 
a poem entitled "Saint Judas" written by 
James Wright, a poet from Michigan 
State University. Steve feels that the title 
may be a misnomer because it sounds as 
if he is trying to give Judas sainthood or 
to make him into a hero. 

Major excerpts from the opera were 
first performed in March 1972 at the 
La Verne church. At this time the cast, 
choir, orchestra, and stage crew con- 
sisted of church members, La Verne 
College students, and friends of the 
church. Members regarded it as a 
thrilling experience. 

After this beginning Steve worked to 
complete "The Saint Judas Passion," 
rewriting some sections and orchestra 
parts. The first performance of the 
opera in its entirety came in October 
1972. At this time a few changes were 
made in personnel and some professional 
musicians were added to the orchestra. 
A few days later a second performance 
was given at the Pacific Southwest Con- 
ference convocation. In the audience 
enthusiastic listeners were members of the 



24 MESSENGER Jl 



Annual Conference Central Committee. 
Some time later Steve Engle was invited 
to make plans for the performance 
of the opera at the Fresno Annual 
Conference. The Conference is offering 
financial support to make the perform- 
ance possible. Also members of the 
La Verne church are making special 
contributions to raise additional funds 
for the expenses of the presentation. 

Persons in the La Verne area who have 
worked closely with the composer and 
performers in the earlier productions as 
well as others who have been in the 
audiences have made many enthusiastic 
comments concerning the opera. After 
the La Verne performance, Evelyn 
Hollinger wrote, "The impact of 'The 
Saint Judas Passion' by Steve Engle is 
still warm in the mind. The haunting 
strains of 'O Jerusalem,' Christ's lament, 
left a permanent imprint on us." Tom 
Wiiloughby, one of the stage hands and 
a high school student said, 'T felt over- 
whelmed at the way Steve brought it off. 
It made quite an impression on me." A 
mother in the congregation observed that 
it was "a moving human portrayal of 
Judas and his conflict, an intense reli- 
gious experience with superb perform- 
ance." Leland Wilson, pastor of the 
La Verne congregation, noted, " 'The 
Saint Judas Passion' has greater textual 
integrity than 'Jesus Christ Superstar' 
and for me more engaging music." 



A 



recording has been made of "The 
Saint Judas Passion." Members of the 
La Verne church choir. La Verne Col- 
lege students, and college-related persons 
comprised the choir and soloists for the 
record. Church members and students, 
along with some professional musicians, 
make up the orchestra. Financial under- 
writing for the production of the record 
has been provided by the La Verne 
church and also by an action of the 
Parish Ministries Commission of the 
General Board. The record will be avail- 
able at Annual Conference. 

The La Verne congregation, having 
witnessed the birth and development of 
this major musical work, feels that it has 
stimulated their congregation's growth. 
They expect that the Annual Conference 
audience will be equally as enthusiastic. 
— Judy Miller Woodruff 



t^irmngj \pm\n\t'. 



Deaths 

Paul Binner, Lebanon, Pa., on Feb. 16 
1973, aged 78 

LeRoy G. Bowser. Bedford, Pa., on Feb. 10 
1973, aged 49 

Grace Byerly, Lima, Ohio, on Jan. 31, 1973 
aged 89 

Annie G. Chaney. Frostburg, Md., on Jan 
22, 1973, aged 63 

John Conway, Mt. Morris, 111., in February 
1973, aged 87 

George W. Cripe, Lake City. 111., on Mar, 

2, 1973, aged 89 

Maude Stevens DeBord, Independence 
Kans., on Feb. 27, 1973. aged 89 

George W. Deaton. North Manchester. Ind 
on Jan. 12. 1973, aged 88 

Anna Dohner, West Milton, Ohio, on Mar. 
28, 1973, aged 74 

Ephraim Gerdes. Dixon, 111., on Feb. 25 
1973, aged 85 

Morris Ginder, Lebanon, Pa., on Feb. 25 
1973, aged 90 

Jennie Henderson. Stanley, Wis., on Feb. 
22, 1973, aged 82 

Laurena Huber, Bellefontaine, Ohio, on 
Feb. 6, 1973, aged 87 

Mary Kauffman, Brookville, Ohio, on Jan 
14, 1973, aged 68 

Clara M. Lackey, Lima, Ohio, on Dec. 19 
1972, aged 83 

Ida Lantz, Flora, Ind., on Jan. 21, 1973 
aged 90 

Dave Ledford, Creekville, Ky.. on Dec. 18 

1972, aged 88 

Charles Lightner, Brookville, Ohio, on Jan 

3, 1973, aged 76 

Ruth Lightner, Brookville. Ohio on Jan 

22, 1973, aged 76 

Joseph Long. Everett, Pa., on Feb. 5, 1973 
aged 83 

Nettie Long, Ft. Wayne, Ind,, on Feb. 18 

1973, aged 99 

CHfford Manier, Stanley, Wis., on Jan. 24 

1972, aged 78 

Charles L Martin, Brownsville, Md., on 
July 22, 1972, aged 72 

Edgar C. Martindale, South Bend, Ind., on 
Mar. 25, 1973, aged 91 

Ethel Massey, Winter Park, Fla., on Jan. 

23, 1973, aged 69 

Arthur S. Miller, Bridgewater, Va., on Mar. 
10. 1973, aged 83 
Charles Miller, Windber, Pa., on Jan. 3, 

1973. aged 71 

Fannie Miller, Roaring Spring, Pa., on Feb. 
26, 1973, aged 77 

Joe Miller, Stanley, Wis., on Jan. 6, 1973, 
aged 83 

Willie S. Mitchell, Midland, Va., on Mar. 

16, 1973. aged 62 

Mollie Myers, Bridgewater, Va., on Feb. 14, 
1973, aged 86 

Pauline Myers, Virginia Beach, Va., on Mar. 

17, 1973, aged 67 

Huldah E. Naus, Bedford, Pa., on Feb. 26, 
1973, aged 77 

Charles Nitz, Stanley, Wis., on Feb, Tl, 
1973. aged 80 

Lucy Radcliffe, Lancaster, Pa., on Feb. 17, 
1973, aged 72 

Naomi Smith Rankin, Midland, Va., on Aug. 
30. 1972, aged 68 

Enoch Reed, Glasgow, Va., on Feb. I, 1973 

Ray Robeson, Martinsburg, Pa., on Dec. 6, 
1972, aged 55 

Florence Royer, Arcanum, Ohio, on Jan. 
13, 1973, aged 74 



101st BVS Unit 

Debra Barkow, of Waterloo, Iowa, to Day- 
ton Project, Dayton, Ohio 

Kay Batdorf, of Troy, Ohio, to Virginia 
Office of Housing, Abington, Va. 

Jenny Beitzel. of Mt. Lake Park, Md., to 
Fahrney-Keedy Home, Boonesboro, Md. 

Robert Franz, of West Germany, to Doug- 
las Park Church of the Brethren, Chicago, 
111. 

Klaus Freudenberg, of West Germany, to 
Harvey Area Community Organization, 
Harvey, 111. 

David and Debra Houser, of North Liberty, 
Ind., to Church of the Brethren Home, 
Windber, Pa. 

Hubertus Jebens, of West Germany, to 
Brotherhood House, Fort Wayne, Ind. 

Christina Kulp, of Waynesboro. Pa., to 
Peoples' Health Clinic, Freeport. 111. 

Cathy and Ed Litt. of Fredericktown, Ohio, 
to Presbyterian Home for Children, Farmin; 
ton. Mo. 

Joyce Moist, of Ligonier, Ind., to Commi 
nity Mennonite Day Care Center, Markham 
111. 

Nadine Moulin, of France, to Bethany Hos 
pital, Chicago, 111. 

Glenn Raulfs, of Richmond, Va., to Bar 41 
Ranch, Wilbur. Wash. 

Jack and Judy Sanders, of Flint, Mich., to 
Good Shepherd Home, Fostoria, Ohio 

Kor Smit, of Holland, to Dayton Project, 
Dayton, Ohio 

Gundula Sprung, of West Germany, to 
Delta Ministry, Jackson, Miss. 

Don Swoveland. of Hagerstown, Ind., to 
Fahrney-Keedy Home, Boonesboro, Md. 

Eric Elder, of Wenatchee, Wash., left pro- 
gram 

Craig Fox. of Easton, Md., Brethren Service 
Center, New Windsor, Md. 

Pastoral placements 

Merlyn Bowman, to Liberty, Illinois-Wis- 
consin 

Harold M. Kencpp, from Frostburg, West 
Marva, to Boones Chapel/Henry Fork. Virlina 

Paul N. Leatherman Jr., to Johnstown, 
West Virginia, Mid-Atlantic 

Larry L. Mooreland, from Stanley/Maple 
Grove, Illinois-Wisconsin, to another denom- 
ination 

C. S. Pitzer, to Auburn, Northern Indiana 
(part time) 

Wedding anniversaries 

Mr. and Mrs. Paul H. Arnold, Greenville, 
Ohio. 50 

Mr. and Mrs. Clarence O. Brubaker, Hunts- 
ville. Ohio, 50 

Mr. and Mrs. Sherman Kauffman, Bellefon- 
taine. Ohio. 51 

Mr. and Mrs. Milton Neely, HoUidaysburg, 
Pa., 57 

Mr. and Mrs. Oscar Perrin, HoUidaysburg, 
Pa., 57 

Mr. and Mrs. W. W. Gish, McPherson, 
Kans., 58 

Mr. and Mrs. Almond Flagg, Peru, Ind., 59 

Mr. and Mrs. LeRoy Clark. Reedley, Calif., 
60 

Mr. and Mrs. Albert Davis, Mt. Morris, III., 
60 

Mr. and Mrs. Charles Ridgers, Newton, 
Kans., 60 

Mr. and Mrs. Albert Montel, Claypool, Ind., 
64 

Mr. and Mrs. Earl Fisher, Mexico, Ind., 65 



June 1973 MESSENGER 25 



In the year following the flood 



Late in June it will be a year since the 
Eastern States Flood ravaged many 
eastern communities. Among areas suf- 
fering vast devastation were those of 
Wilkes-Barre and Forty Fort in Pennsyl- 
vania, points of special interest to the 
Church of the Brethren because of its 
2.700 volunteers who have lent a hand 
to victims of the disaster. 

Gathered here are reports and reflec- 
tions by four of the workers concerning 
something of what the experience in 
direct help has meant to them. 



"Where, oh, where 
is the rainbow?" 



by John Click 

I do not remember her name, nor do I 
recall many words that she spoke — in- 
deed there were only a few words. Yet, 
in those moments as we looked into the 
face of that elderly lady, distinct etchings 
were scratched into my memory. Upon 
our arrival (the seven of us) we 
identified ourselves, "We're here to help 
you clean up. Where can we start?" 

Somehow, we were . . . well, it's like 
being disappointed. She didn't seem to 
be glad we were there. The expression 
on her face didn't change and her reac- 
tion was, "Oh." 

Then we began to learn that the rain- 
bow almost lied to her. Everything she 
had worked for was gone. We didn't 
feel disappointed anymore about her 
reaction, but we began to hurt with her. 

She lived on the second floor. On the 
first had been their little corner store and 
the only remaining evidence of that was 
a single cash register which rang up 
"No Sale." (Only a few days before the 
flood she had put her husband in the 
Veterans Hospital.) 

With her few words the lady asked us 
to begin working on the second floor. 



Trying desperately to hold back the 
tears, and almost choking on every word, 
she said to us, "Carry it all out." 

Two feet of water in her second floor 
apartment had taken its toll. It hurt her 
so deeply to say, "carry it all out," 
because "out" meant piling it along the 
street so highlifts could load it on to 
trucks which hauled it to the dump. It 
hurt us to carry it out because all her 
furniture — chairs, beds, sofas, dressers, 
tables — was too damaged to keep and 
not damaged enough to throw away. 
But piece by piece, as she stood at the 
top of the stairs watching it go, we 
carried it out. 

She, along with thousands of others in 
Forty Fort and all along the Susque- 
hanna, were filled with a deep hurt. For 
many, their dream-come-true had 
washed down the river. Many who had 
saved over long years saw their pos- 
sessions destroyed. Many saw the plaster 
fall from the ceilings, the floors buckle 
up, doors swell on their houses. 

Yes, hurt is the word for the feeling 
that they have and that we have for 
them. Their world had been drowned. 
Everything but life itself is down the Sus- 
quehanna, and some asked, "Why not 
that as well." D 

Mr. Click is pastor of the Meyersdale 
church ill Western Pennsylvania. 



The second time 
around 



by William P Albright 

The college bus had been taking us north 
on Interstate 81 since 4:30 p.m. We 
had stopped once for gas and taken time 
to eat the Servomaton lunch. But that 
was an hour behind us, and we were 
leaving Harrisburg, heading north again 
toward Wilkes-Barre. We would be 
spending Friday and Saturday helping 



repair houses damaged in last summer's 
flood. 

The Church of the Brethren had 
bought a house in Forty Fort, just north 
of Wilkes-Barre, to serve as a center for 
housing and supervising the work of 
volunteers who could spend a day or two 
or a week doing carpenter work, paint- 
ing, plumbing, or whatever might be 
needed. 

It was my second trip with student 
volunteers, and as we came closer to Exit 
45 the questions began to come from 
behind the front seat where I was riding. 
"What's it like?" "I can't really imagine 
what it's like." "What did the water 
do to the houses?" "Are the people still 
living in their homes?" "Where did they 
go?" I had been there once but it was 
still hard to describe. "Just wait; you'll 
see in a little while." 

For the next seven or eight miles we 
saw the dark houses with the HUD 
trailers parked close. It was late but 
some people were still painting and 
working as we drove by. Some houses 
were deserted — no lights or life signs. 
A few had a fresh-remodeled look. We 
looked for the high-water mark on the 
buildings, and except for those on higher 
ground, the water had risen to the second 
story of most houses. 

We found the two-story white frame 
house where we were to eat, sleep, and 
hang our hats for the next two days. 
George Million, the director, met us at 
the door. We found our bunks, unrolled 
sleeping bags and began to unwind a 
little after the five-hour ride. "There's 
only one bathroom in the place," George 
said, "and you'd better — ." He didn't 
need to say anymore. "We have some 
rules here" — George again. "We want 
people in bed and quiet by ten, or at the 
latest, eleven o'clock. We've had aboul 
2,700 volunteers through here since 
September, and we've had only one com- 
plaint about our work. We'll answer 
questions in the morning. This house 
had water up to the second story and a 
group of Brethren volunteers came in 
and put it in shape in four days." We 



26 MESSENGER June 1973 



looked around; the floors were warped 
but the old walls had been painted or 
covered with new paneling. 

All fourteen of us managed to get to 
the bathroom and eat breakfast before 
eight Friday morning. George had the 
work lined up. "We try to help people 
who have been missed by other agencies, 
old people and those who have had 
unusual hardship. Don't try to get it all 
done in one day. We keep track of the 
work; a job might take two months, but 
when we tell a person we'll do some- 
thing, we get it done. If you don't finish 
the job, someone will finish it later." 

"You'll find people depressed," George 
continued. "Last summer during the 
mud-out and clean-up there was a certain 
excitement — everybody's in this to- 
gether. But now the real impact of the 
disaster hits hard. Take time to talk to 
people; if they want to talk, listen to 
them; we're here for more than just 
work." 

We didn't have to go far to find where 
we were to work. I went with a student 
to nail lath on the ceilings of a house so 
that it would be ready for plastering. 
It was a one story ranch house — all but 
the roof had been under water The 
owner, an engmeer, was domg most of 
the repairs with a little help from rela 



lives. His wife brought us coffee and 
pastry about 10 o'clock. "No, we didn't 
save anything. We'd just fixed up the 
girls' rooms and bought a new piano." 
We worked the rest of the day and came 
back after dinner in the evening to finish 
the job. 

Our workers came back to the "center" 
at noon, ate lunch, and got back to work 
as soon as we could. No doubt about 
it, the people needed the help. Two of 
our carpenters were putting up paneling 
in a big two-story house. The owner had 
suffered a heart attack a few days after 
the flood. He was a manager for a chain 
of food stores, and I talked to him a 
few minutes as I was taking a few pic- 
tures of the volunteers at work. He and 
his wife had been living upstairs since 
the flood. 

He was walking around just looking. 
"I've just been back to work a few 
weeks; tried it earlier and just couldn't 
hack it. You don't know what it's like 
just to get these room so we can live in 
them again. Some weird things — down 
at the store they found a body up above 
the ceiling — washed up there from the 



cemetery. That ground close to the river 
was just like soup, and when the dike 
broke, vaults and caskets came right out 
of the ground. Guys in boats said they 
saw them pop right up out of the water." 
He shook his head and sat down in a 
chair. He looked tired. 

Another homeowner, a widow, had 
bought new doors but couldn't get any- 
body to install them. That was my job 
for about a day. "Oh, yes. I had a con- 
tractor working here. The firm was paid 
by the government. They started the 
job, and left. They said they'd be back 
to finish; but they haven't been back. 
Everybody hit by the flood got $5,000 
from the government, and when con- 
tractors made estimates it nearly always 
came to $5,000." 

Some volunteers worked in unoccupied 
houses, but the houses told the story. 
Woodwork had to be washed, sanded, 
and painted. The walls had to be 
scraped before they could be painted. 
Ceilings had to be replaced. There was 
skilled work and just plain elbow-grease 
work and plenty of it. We soon realized 
what George meant when he told us 
not to worry about getting it all done. 

Five o clock Saturday came; we got 



-t^>^ 



^^ 




June 1973 MESSENGER 27 



our gear together, loaded the bus, and 
sat down to dinner. "Well, George, how 
did it go?" I really wanted to know how 
we measured up. I was satisfied. I knew 
we'd done a lot of work in two days, 
but I wanted to know how he felt about 
it. 

"Your group has done a very good 
job; both times you've gotten more done 
than I expected." D 

Mr. Albright teaches at Bridgewater 
College in Virginia. 



Great. . . 

it was just great! 

by Craig Carrico 

It was one rewarding experience after 
another — of giving and receiving. 
When our bus broke down I thought the 
day was over, but it was just beginning! 
With the help of Kennedy Road serv- 
ice, the people in Harrisburg were 



alerted to our trouble. Soon two Nation- 
al Guard buses and a police escort pulled 
up to take us to Harrisburg. 

At the First Church of the Brethren 
we were given our tools and assigned to 
work groups. When we arrived at our 
job it seemed hopeless. The house was a 
wreck, the red-brick back yard was 
covered by inches of muck and dried 
mud. 

A neighbor informed us that a young 
couple owned the house and the woman 
was expecting a baby soon. Between 



"We live in age of disaster. Can the Brethren sacrifice their 



by Romelle Million 

"If I then, your Lord and Teacher, have 
washed your feet, you also ought to 
wash one another's feet. For I have 
given you an example, that you also 
should do as I have done to you. Truly, 
truly, I say to you, a servant is not great- 
er than his master; nor is he who is sent 
greater than he who sent him." — 
John 13:14-16 

Since its founding days the Church of 
the Brethren has through its Love Feast 
symbolically reenacted Jesus" example 
of service, even to the lowliest tasks. 
Through the church's history thousands 
of Brethren have sought to carry this 
service into the world and we remember 
with gratitude the work of Heifer 
Project, military resisters, cooperation 
with UNRRA, and youth seeking to 
witness through Brethren Volunteer 
Service, to name but a few. Although 
specific needs do change from decade to 
decade, the necessity to serve and to 
heal remains constant. The Church of 
the Brethren has in years past given evi- 
dence to this fact by organizing for 
voluntary Christian service, first through 
its Brethren Service Commission, more 
recently under the Commission for 
World Ministries. It seems to me of 
greatest significance that the organized 
aspect of our service be strengthened and 
supported. It is true that each Chris- 
tian — Brethren, other Protestant, or 
Catholic — can serve others in a variety 



of ways. However, in terms of disasters, 
entrenched social injustice, or the need 
to witness for peace, an organized cor- 
porate effort carries potential for the 
greatest impact. 

Is it possible for organized Christian 
voluntary service groups to survive in an 
age of big business, big government, and 
even big church? To answer this ques- 
tion it is necessary to examine the foun- 
dation for such service. It is, of course, 
laid in the scriptures and takes as its 
standard those directives that call the 
Christian to be the salt of the earth, the 
lamp which is set on a stand, the leaven 
in the loaf. Its witness is to be a literal 
living out of the gospel in daily life. 
While this mandate is one for all Chris- 
tians, surely the Church of the Brethren 
is one which as a whole body has taken 
seriously and acted upon the command 
to love one another and to bear one 
another's burdens. 

From New Testament times the re- 
sponsibility of the Christian in addition 
to other responsibilities as a citizen of 
the state has been to give a living testi- 
mony and witness to a particular way of 
life. This life-style has, through the cen- 
turies, demonstrated solid industry and 
attention to job and persons, an attitude 
of courtesy to members of any commu- 
nity and a code of personal conduct 
which is above reproach by any current 
set of standards. In other words, the 
Christian is called not to be merely 
"good," but to live a life of Christlike 



Christian voluntary service groups are 
permitted by their very nature to set 
priorities within the "law of love" which 
enable them to seek out and serve those 
who are traditionally overlooked or 
discriminated against by society. Our 
Lord's life itself was so free from the 
"normal" expectations of human action 
that he was able to forgive the woman 
taken in adultery, though the law of 
the land condemned her. The Good 
Samaritan's act of mercy was memorable 
because he stepped outside all boundaries 
which society and race had erected to 
help the man by the wayside. Obviously 
the Christian cannot measure the value 
of helpfulness and service in terms of 
scope of program or by dollars and 
cents. 



Re 



.responsibility for continuing Christian 
voluntary service must lie with those 
who are a part of the community of the 
faith and especially with those groups 
who have maintained an organized form 
of voluntary service to date. Now we 
have reached a crucial juncture. It is my 
opinion that only the most sectarian 
could argue that Brethren must work 
solely as Brethren in each and every 
service situation. On the other hand, 
only the most naive could advocate work- 
ing only ecumenically or not at all. I 
am convinced that most sensitive and 
responsible persons appreciate and cher- 
ish the history and heritage which gives 
us our unique identity as Brethren; they 



28 MESSENGER June 1973 



work and helping care for his wife, the 
young man hardly got a chance to clean 
up his house. 

I didn't think the five of us in my 
work group would accomplish much, but 
I was wrong again. I looked around and 
saw smiling faces; they were dirty faces, 
but they were smiling and before I knew 
it, we were done. The lady next door 
who had loaned us tools and gave us 
moral support now handed out a six- 
pack of soda. We thanked her and 
happily split it up among the 51 other 



good Samaritans. 

After finishing a few other jobs, my 
group and I wearily returned to the 
church where we found a meal awaiting 
us. 

A lady at a candy store had given us 
a discount on candy bars and a catering 
service had rushed in sandwiches and 
punch. 

Singing, we boarded National Guard 
buses for the long ride home. Later, my 
mind wondered back over the day. It 
was filled with so many rich experiences 



and my heart was so full of happiness, 
I felt like shouting for joy. 

If all days were like that day and if 
all people were like those we met and 
worked beside, the world would be a 
much better place. We set out to help 
others, but we received so much more in 
return. It was great! D 

Mr. Cairico is president of the CBYF in 
the Tire Hill church in Western Pennsyl- 



ves for the world?" 



are also saddened by the divisions of 
Christendom which can only diminish us 
all. But however you look at it, it 
poses a dilemma. How can we work 
creatively without succumbing to undue 
pride in self on the one hand, or dilution 
of principle on the other? 

It should not have to be pointed out 
that as Brethren we do not have a corner 
on truth. There are, though, some 
things about us that are unique and 
which have been believed in and prac- 
ticed by a majority of members over the 
years: a pacifism based on the scriptures; 
direct service to persons; renewal 
through the Love Feast; trying to live a 
simple life. These are principles and 
practices we need to cherish and to 
strengthen not only for ourselves but for 
other Christians as well. While we are 
learning from others in areas where we 
do not have such strength, we must 
remember our obligation to give visibility 
to what we have. Our mode of operation 
must incorporate great flexibility for it 
must be decided in each and every situa- 
tion what sort of service project and 
witness best preserves and enhances our 
unique strengths. Therefore it seems to 
me that as a Brotherhood we have the 
particular responsibility to nurture this 
tradition of service which springs from 
the gospel mandate and has been such 
an integral part of our heritage. We 
must nurture it not only because it is 
our way but perhaps as importantly, we 
must nurture it for those Christians of 
all persuasions who wish to minister to 



the world by direct voluntary service. 
It would be a tragedy if human need 
were left solely in the province of 
governmental and secular agencies either 
by design or by default. 



T, 



.he work of the Pennsylvania Breth- 
ren Service Unit following the 1972 
Eastern States Flood has provided an 
excellent example of the Church of the 
Brethren in service. Since our arrival 
here in July over 2,700 volunteers from 
ten states have put in over 4,600 days of 
work in the homes of approximately 800 
families, as of this writing. If the 
Church of the Brethren had been a single 
person working the usual 40-hour week, 
50-week year, cleaning and reconstruc- 
ion in the Valley would have taken 18Vi 
years. 

As a church we are also working in 
West Virginia where Glen Sage, a Breth- 
ren pastor, counsels persons of the 
Buffalo Creek area following the mine 
dam break which took the lives of 125 
people and destroyed the communities in 
the Buffalo Creek ravine. Whether it 
is through one person like Glen, through 
thousands of persons as in Pennsylvania, 
or through the hundreds in nondisaster 
related activities, the Church of the 
Brethren seeks to fulfill its call to com- 
mitted service in the world. 

We live in an age of disaster — natural 
and human. The needs of the world 
are overwhelming, eclipsing even our 
worst disasters. Human misery and suf- 



fering has never been more widely 
known. The opportunities for com- 
mitted Christian service have never 
been greater. I thereby call on the Broth- 
erhood to continue and strengthen its 
historical emphasis on organized Chris- 
tian voluntary service. Save for the work 
of the Christian, how will the world 
come to know the loving mercy of God? 
Frederick Buechner in the book Wishful 
Thinking writes, "To sacrifice something 
is to make it holy by giving it away for 
love." 

Can the Brethren sacrifice their lives 
for the world? □ 




Romelle Million and her husband George 
have directed the Brethren Service unit at 
Wilkes-Barre and Forty Fort since July 1972. 



June 1973 MESSENGER 29 



[h®(r® D siJaiOTidl 



Crisis point: The trends are not inevitable 



by C. Wayne Zunkel 

In both Chinese and Japanese, the word 
Crisis combines the ideograms for 
"danger" and "opportunity." For the 
Brethren, these are days of crisis: they 
are times of "dangerous opportunity." 

The week they announced the death of 
Life magazine, Shana Alexander, a 
former member of the Life team, wrote 
Newsweek: 

"I don't believe that death was in- 
evitable, that Life was doomed. . . . 
Life died because of a failure of . . . 
action and nerve. . . . Once the down- 
ward slide began, it seems to me that . . . 
people never did anything. Not only did 
they fail to move; they stopped other 
people from moving. The new . . . 
realities required bold, creative steps that 
they were too timorous to make. . . . 
There were ideas. . . . And always the 
word was no. . . . Life in the end de- 
served to die." 

As I read those lines I thought of the 
Church of the Brethren and a long series 
of events and directions across a period 
of some years now. To my knowledge, 
no person or group sat down and plotted 
them. But put together they represent 
the very kind of "downward slide" which 
ultimately will mean our church will not 
survive in any viable form, even though 
at many points along the way the trend 
could have been reversed. 

I look at a decreasing Brotherhood 
program, a steady downward trend in 
membership, an erosion of denomina- 
tional unity and sense of direction, at a 
fragmentation of ideas and beliefs and, 



To hold in respect and fellowship those 
in the church with whom we agree or 
disagree is a characteristic of the Church 
of the Brethren. It is to the continuation 
of this value, and to an open and prob- 
ing forum, that "Here I Stand" is dedi- 
cated. Reader response is invited. 



with Shana Alexander, I say I do not 
believe these trends are inevitable. 

But the hard truth is, if we wanted to 
cripple a church we would set out to do 
many of the very things we have done 
and are now doing. 

As a youth I opted for the ministry 
and decided to give my life working 
within the Church of the Brethren, in 
part because it was a world church with 
a world vision. Not only did it talk a 
very good line, but it was involved in 
virtually every trouble spot around the 
world in living out the message it 
preached. Name the hard areas and it 
was there — visibly, creatively, with 
impact. 



w. 



'ho would have guessed that by Con- 
ference 1972 it would be announced, 
"The Church of the Brethren is no 
longer a world church; it is now a na- 
tional church." The Brethren of Ni- 
geria had severed their ties to become the 
Eastern District of the Church of Christ 
in the Sudan. The struggling church in 
Ecuador had united with the United 
Evangelical Church of Ecuador in 1965. 
Hans de Boer in his book. The Bridge Is 
Love, had quoted Nehru criticizing most 
Christian efforts in India as being elitist 
and separated from the people. The 
three exceptions, said Nehru, were the 
Mennonites, the Quakers, and the 
Church of the Brethren. Today the 
Brethren are a part of the very groups 
which Nehru criticized, the Anglican- 
dominated Church of North India, with 
their elaborate vestments and bishops 
and infant baptism. Some years ago the 
churches of Canada had requested sup- 
port and leadership in opening new 
churches in that vast-growing area. That 
request was denied. Today they are a 
part of the United Church of Canada 
which Canadian Pierre Berton, in his 
widely-read book. The Comfortable 
Pew, had criticized for its support of war 
and its infant baptism. Are the New 
Testament teachings regarding peace and 
believers' baptism only valid in the 



United States? Are the pressures toward 
nationalism so great that they supersede 
bonds which reach across borders and 
oceans because of shared commitment to 
the demands of Jesus? 

Who would have guessed that Breth- 
ren Service would be lost in the board 
reorganization shuffle in 1968? That as 
projects were closed out around the 
world new ones would not be opened? 
That Brethren would no longer be out on 
the frontier, seeing the new needs, daring 
to blaze new trails, and would move, 
instead, simply to assign people, in many 
cases, to the programs of others? To do 
so was not only to lose our initiative and 
enthusiasm but to lose the identity and 
sense of ownership which is so critical to 
financial support. One by one we dis- 
mantled, gave away, or lost many aspects 
of the global program which had been 
so carefully built across twenty years. 

Brethren Volunteer Service was made 
a mobile unit operating out of Elgin. 
Requirements were lowered. The train- 
ing period was shortened. Serious study 
in biblical and historical background and 
personal faith was replaced by major 
attention to encounter and group life 
experiences. Sometimes the training 
period is contracted out. Some of our 
finest youth have begun to seek other 
agencies through which to serve. 

The Mennonites and the Friends have 
taken over the service opportunities and 
the image of people of peace. While 
work of the Mennonite Central Com- 
mittee has grown during the past ten 
years from 400 to over 700 workers 
around the world, our attitude has been 
that the world is closing and the days 
for meaningful service are over. 

Other things have happened. In the 
reorganization of the board there has 
been increased centralization of power 
and therefore less sense of ownership by 
members. The board moved from five to 
three commissions meaning that two of 
the commissions' loads were doubled. 
This means more decisions delegated to 
staff. Board terms were shortened from 
five-year terms to three-year terms. 



30 MESSENGER June 1973 



Many find they are just becoming knowl- 
edgeable and effective as their term ends. 
More decisions have been placed in the 
commissions without action of the total 
board. (An example is the recent de- 
cision to reduce the frequency of 
Messenger.) Now the executive com- 
mittee passes on employment of the staff, 
not the total board. "Field staff" are de- 
cided on by the top employed staff, the 
Administrative Council, and no longer 
reviewed by the elected board. (Within 
the past year this resulted in the board 
dismissing four outstanding staff mem- 
bers — in draft counseling, Mission 12, 
and two from the Messenger — because 
of budget considerations, while, at the 
same time, other areas, i.e., the arts and 
race education, were being expanded as 
"field staff.") 

We stopped printing a Brethren- 
edited Horizons for youth. Instead, we 
began purchasing the use of the United 
Church of Christ publication for ap- 
proximately the same cost as we had 
invested in our own. When subscrip- 
tions dropped, we stopped even im- 
printing our name and ceased our edi- 
torial advisory capacity. We urged each 
congregation to select its own youth 
publication. 

We phased out our story papers for 
children. 

We reduced the editorship for Leader 
to part-time clipping of articles from 
other publications for reprinting under 
our name. As subscriptions dropped, we 
stopped publishing Leader. 

In church school publications we be- 
gan offering a variety of printings from 
other groups but not one series which 
fulfills the 1968 Annual Conference 
guideline: "... that curricular materials 
provide an understanding of our Breth- 
ren heritage, including our history and 
such concerns as peace, brotherhood, 
temperance, the servant nature of the 
church, and the ordinances." 

In the Adult Encounter Series we said, 
for example, "the First World War was 
fought 'to make the world safe for 
democracy.' . . . The Second World War 
had to be fought to destroy the bar- 
barism of national socialism and its 
threat of world oppression. The Korean 
War . . . was clearly the result of ag- 
gression. . . . The Vietnam War is differ- 
ent" {God in Human Experience, 



Ernst E. Klein, student's book, page 
15). Rather than the historic Brethren 
view that "all war is sin," we promoted 
materials which teach the popular Prot- 
estant view that one must pick and 
choose his wars, and we began repeating 
the self-fulfilling prophecy that "Breth- 
ren are no more pacifist (or abstinence- 
minded or concerned about the simple 
life or grounded in our ordinances) than 
other 'major' denominations." 



A. 



^s a result of a lack of "Brethren" 
materials, churches have turned to every- 
thing from Scripture Press to United 
Church of Christ units. One veteran 
pastor visited a church he had helped 
start some years ago. At the time, when 
he was their pastor, they had youth going 
into BVS. They used Brethren materials. 
Every home received the Messenger. 
Pictures of missionaries and Brethren 
Service workers were in the entrance 
way. Today no one receives the Messen- 
ger. The materials are from a funda- 
mentalist publishing house. No one 
goes to BVS. The minister is from 
another denomination. They have no ties 
to the church. They are Brethren in 
name only. This kind of fragmentation 
is occurring elsewhere across the 
Brotherhood. 

We reduced the witness impact of the 
colleges. At the very time when the 
private schools which are growing are 
religious schools with a distinctive em- 
phasis, we turned sharply from any 
religious emphasis. 

We began telling churches under 200 
(the average size of our congregations) 
that they could not survive. Many pro- 
grams were developed for churches with 
a large constituency of college graduates 
and a membership of 300 or more. 

In Washington State, the churches 
were encouraged to go into a joint dis- 
trict program with the Disciples and the 
UCCs. The program costs about the 
same, dollarwise. But the ties to each 
other and to the Brethren are largely 
lost. 

Galen Ogden has said that today three 
things hold us together: Annual Confer- 
ence, Bethany Seminary, and the Mes- 
senger. But already we have begun to 
chip away at these. 

In recent years, several proposals have 



come to reduce the frequency of Con- 
ference. Increasingly, Conference has 
been held at central city sites where cost 
and environment discourage family va- 
cation participation. Ocean Grove, the 
place that drew the largest attendance, 
has been scratched as a site. 

The frequency of Messenger has 
been cut from once a week to twice a 
month, and now to once a month. Some 
say they doubt the validity of the printed 
page and feel the Messenger should be 
dropped entirely. 

The future of the Seminary with its 
outstanding faculty is in serious doubt. 
Exploration is being given to a joint 
campus with Episcopalians, Methodists, 
and Presbyterians. To date, no one has 
seriously explored moving the seminary 
closer to the population center of the 
church where the two-way influence 
could be multiplied many times. No one 
has seriously explored the options for 
leasing the area along the highways of 
the present grounds for building offices 
as a way of financing the seminary at its 
present location. Also overlooked to 
date is a feasibility study of a joint effort 
with others of the Anabaptist and peace 
traditions. 



L 



Lf a person wanted to kill a church, he 
might set about to do the very things we 
have done and are doing. 

On the other hand, in some ways a 
corner has been turned. At Louisville 
in 1966, the Brethren voted 8 to 2 to 
remain a church with a distinctive wit- 
ness. All across our Brotherhood, small 
groups have sprung up — many of them 
dominated by youth — reaffirming our 
ideals. When the youth selected the 
theme for their National Youth Confer- 
ence (after National Youth Conference 
had at first been voted out of existence), 
they chose to work at "Courage to Be 
Brethren." A stream of young pastors 
coming out of the seminary as well as an 
unusual number of pastoral leaders from 
other denominations are convinced our 
church has a message for this hour. 

There is a flowering of interest in the 
arts and work is being done in the re- 
newal of worship forms. Group life 
through Mission 12 and similar efforts 
has been deepened. Brethren writers 
have become household names in non- 



June 1973 MESSENGER 31 



i 

"We need to guard and strengthen Annual Conference, Messenger, anc 



Brethren circles across the country 
through books published by a variety of 
firms. Many congregations have shaken 
off their inferiority complex, have dis- 
covered a church life which is con- 
tagious, and are growing again. 

Elgin staff members and their families 
took a Caravan to Small Churches 
bringing hope and visible concern to 
isolated areas of the Brotherhood. In 
the aftermath of Agnes, Atlantic North- 
east and Southern Pennsylvania Brethren 
pressed for a Brethren Service project 
at Wilkes-Barre, Pennsylvania. Forty- 
four hundred workdays have been con- 
tributed by 2,700 volunteers who came 
by carload from as far away as Indiana. 
Those who worked, discovered some 
things. Brethren still respond when they 



Families can 

mean 

almost anyone. 

I'm interested in materials described 
in Messenger's Resources section. 
Please send items in quantities I've 
specified below. Bill me for the cost 
plus postage and handling: 



_ Who, Me Teach My Child Re- 
ligion?, $2.25 

.The Intentional Family, $3.50 

.The Christian Home, $5 per 
year 

.Your Family and Its Money, 
$6.00 



Name 
Street 
City _ 
State _ 



Zip_ 



Congregation 



Mail to The Brethren Press, 1451 
Dundee Ave., Elgin, III. 60120. 



feel ownership. When there are rules 
(like "no drugs, no smoking, or no 
drinking, and lights out at 11""), you are 
freed of many of the problems caused 
by "free-lancing youth" who want in for 
a good time. Brethren found they do 
have important ministries to people in 
time of crisis which are different from 
those of other groups. One on-the-scenes 
worker reports that youth of some 
agencies were cursed and even attacked 
by townspeople. But wherever Brethren 
went, wearing the red Brethren Service 
cross, they were welcomed because it 
represented a life-style and integrity 
which were respected. 

We have turned a corner. But we are 
far from out of the woods. With limited 
resources it will be necessary for the 
denomination to set very clear goals and 
priorities. 



T. 



I 



.here are other things we could begin 
to do. Reestablish Brethren Service as a 
mobile, parallel experiment in meeting 
human need. Begin again to be the 
pioneer, going into those areas where 
other Christians hesitate, where other 
Christian bodies do not have the con- 
stituency to support such pioneering. 

Recapture Brethren Volunteer Service. 
Discover again the value of insisting on 
certain expectations. See it again as a 
vital Christian witness demanding deep 
religious commitment if it is to be 
effective on the firing lines of today"s 
battlefields. Restore its full training 
period, with serious study in biblical- 
theological background and personal 
examination. 

The Mennonites have missions in more 
than 40 countries. The Quakers have 
groups and clusters around the world. 
We need to see our understandings of 
the gospel as valid for more than white, 
middle-class Americans. They are for 
all pyeople. 

We should take a leaf from the Men- 
nonites' Herald Press which produces 20 
to 25 books a year, sharing their con- 
victions far beyond the Mennonite 
church. 

If we cannot produce a full twelve- 
month Brethren curriculum for our 
church school each year, then we should 



produce three months or one month 
devoted to Brethren ideals and practices, 
dated for a specific time — perhaps the 
fall of the year. Amid the scattered 
offerings Brethren are using, there need 
to be some central units on key unifying 
convictions. 

We could strengthen the effort on each 
of our college campuses to bring in 
faculty who will live out and share the 
ideals which Brethren value. Without 
limiting "academic freedom," we could 
make certain that "in the mix"' are 
strong voices of men and women who 
can clearly and creatively share values 
central to Brethren. This student gen- 
eration is receptive. The failure has been 
our reluctance, at times, to attractively 
share our faith. 

We need to guard and strengthen the 
three most basic inst'-'iments: Annual 
Conference, the Messenger, and our 
Seminary. Rather than seeking support 
to reduce the frequency of Conference 
we need to be finding ways to encourage 
more members to make it a part of their 
experience. Rather than reducing the 
influence of Messenger, we should be 
finding ways to put it into the home of 
every member. Rather than diverting 
communications budgets into various 
vehicles to reach the same people 
(Agenda, cassettes, etc.), we should be 
increasing Messenger's frequency and 
be shortening the time from preparing 
copy to getting it into the home. 

We need to see the decision on Beth- 
any Seminary as critically related to the 
decision on COCU. If the Brethren are 
to continue and to have a distinct and 
prophetic message, they must have lead- 
ership which is rooted in the ideals of 
the church and there must be some 
setting where scholarship can continue to 
spell out the theological, historical, and 
ethical implications of those ideals. 
There are several creative alternatives 
which have been proposed, including one 
by Wayne Miller which calls for a 
totally new concept — gearing theologi- 
cal education for people in various 
service professions — a concept which 
catches up many values central to the 
Brethren. The decision on Bethany must 
not be made on fear but in the faith that 
God has called us to share some precious 



32 MESSENGER June 1973 



le Seminary" 



and basic truths. 

We need to increase the church's sense 
of ownership in its institutions. Give the 
review of the employment of all staff 
back to the total board. Give much of 
the power the board has taken to itself 
back to Annual Conference. Since top 
staff positions carry so much power, it 
may be that the next time we select a 
general secretary, he or she should be 
elected without ballot by the entire 
Annual Conference for a specific term 
of years, with the possibility of reelec- 
tion, as is done in some other denomi- 
nations. Conference should do more 
than approve the report of the auditors. 
It should be permitted to debate and 
approve the broad outlines and priorities 
under which the board will operate for 
the coming fiscal year. This is all the 
more possible now that we have a six- 
month interval between Conference time 
and the beginning of the next fiscal year. 

Above and beyond this, congregations 
and members must begin where they are 
to seek to rediscover the Christ and the 
New Testament faith which launched us 
on our way and to find again what this 
demanding faith means for us where we 
live. 



Jol lowing World War II, Montgomery 
Ward, believing that there would be a 
depression, began drawing back, con- 
solidating, closing stores, limiting ex- 
pansion, preparing for the worst. Sears, 
on the other hand, assumed that the 
future belonged to those who claimed it. 
For a time. Sears was opening new stores 
in communities across our land at a 
rate of one a week. In many areas today 
Montgomery Ward is no longer in the 
running. 

Unless we change directions, there 
may come a time when our descendants 
will look back on us and ask what fear, 
what lack of faith and vision, prompted 
us in a decade or two to dismantle vir- 
tually all of the effective programs and 
structure which have been built across 
many generations. We have too much at 
stake! We have a message for this hour. 
The future is bright if we have only, as 
our youth put it, the courage to be 
Brethren! D 



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June 1973 MESSENGER 33 



I 

How a congregation or small group can enrich 



Juppose you and a friend put yourself 
in the place of Peter and Paul. Your 
common concern is a missionary strategy 
for the early church. Through the study 
of selected biblical passages you seek 
to reconstruct the thought Peter and 
Paul brought to the issue. 

From the book of Acts you learn that 
Peter thought newly converted Christians 
should follow the Hebrew dietary laws. 
You learn that Paul did not agree with 
this; he argued with Peter over the mat- 
ter. In the role of Peter perhaps you 
say, "But you know that the food laws 
were commanded by God and that Jesus 
himself kept them." Your friend in the 
role of Paul might answer, "You are 
wrong, Peter. Jesus didn't stress that 
kind of law. He picked grain on the 
sabbath. He taught that what is in a 
man's heart rather than his stomach 
defiles him." 

We don't know that Peter or Paul 
said these things, but they might have, 
knowing what we do of the two. To 
reenact what we do know of their think- 
ing, not as a literal replay but as a point 
of departure, helps us bring a scriptural 
event into the present lived moment. 

This is biblical simulation, focusing on 
a particular event from scripture. In the 
televised portrayal of the moon landings 
the television audience saw a model of 
the lunar module apparently being con- 
trolled by someone who was playing the 
part of the astronaut. Biblical simula- 
tions similarly enable individuals or 
groups to act out the part of someone 
else, to center on a specific scriptural 
issue at hand, and to appreciate the 
different strands of tradition which bore 
upon that issue. 

Consider further such a simulation as 
the entering of the Promised Land. 
This allows participants to take the 
points of view of the priestly class, the 
Yahwists, the Egyptians, and the no- 
mads. Or a simulation about choosing a 



king for Israel. This lets us act out the 
opinions of the Priests, the Judges, the 
Prophets, and the Seers. Or simulations 
about what Caiaphas was to do with 
Jesus after he is taken captive, or the 
dispute between God and Satan as they 
consider Job's fate. 

In each instance the setting is a partic- 
ular event, a real situation in which dif- 
ferent points of view are being worked 
out. The points of view for the simula- 
tion are those represented in biblical 
passages. 

Of primary importance in biblical 
simulation is not so much visual reenact- 
ment as the treatment of attitudes and 
points of view. Although a group might 
prepare historical costumes if it likes, 
far more important than what is worn is 
appreciation for the attitudes and con- 
victions being expressed. Through focus- 
ing on selected elements of an event, 
the role play allows conflicting points of 
view to come into genuine dialogue and 
controversy. 

The rules for simulation allow for 
maximum exploration of the background 
of the central event and for vigorous con- 
tact between opinions. The procedure 
must be made clear in advance if every- 
one is to participate fully. 



M. 



Luch of the value of simulation comes 
in the work of small groups. They 
study various biblical passages together 
and try to come to some common in- 
terpretation of those passages. The study 
is purposive, directed to immediate use 
in the simulation situation. The voice of 
every person counts in what is decided. 
When the period of study is completed, 
the small groups gather to play out the 
points of view they are to represent. 

If the portrayal is of the problems of 
the Corinthians as described in 1 Co- 
rinthians, the groups may be formed 
around those who are followers of Paul, 



This article is adapted from the book, 
Using Biblical Simulations, by Donald E. 
Miller, Gray don F. Snyder, and Robert W. 
Neff (Judson Press, April 1973, $4.95). 



of Apollos, of Peter, and of Christ. 
Each group studies the scriptures for 
background information; when the four 
groups come together they debate the 
question of whether speaking in tongues 
will be permitted in the worship service. 
Paul's comments on that issue are given 
in 1 Corinthians 12 — 14. 

The outcome is seldom predictable. In 
pursuing the question before the Co- 
rinthian church, for example, several 
congregational groups moved in quite 
different directions in their discussion. 

One congregation spent the time de- 
bating the authority of Paul to speak on 
such matters. The experience opened 
many insights into Paul's defense of his 
apostolic role. 

Another debated whether women 
could speak in the council meeting. This 
of course opened up the whole issue of 
the Pauline attitude toward women. 

Still another group discussed how 
worship can allow for the private reli- 
gious experience of each person and still 
have a common quality. The discussion 
probed at the meaning of worship. 

And yet another congregation wrestled 
with how a consensus can be reached 
in a group that contains four such radi- 
cally different points of view. 1 Co- 
rinthians 13 spoke anew to these 
participants. 

By being cast as members of the Co- 
rinthian congregation, and engaging in 
interchange as followers of Paul, Apol- 
los, Peter, and Christ, each of these 
congregations had distinct but enriching 
experiences. 

A simulation always ends with a per- 
riod of debriefing, a time when partici- 
pants reflect upon what has happened 



Donald E.Miller: 

What is biblical simulation? 



34 MESSENGER June 1973 



riptural study 



to them. They talk about what they have 
learned and what different feelings they 
have as a result of the drama. It is not 
unusual for persons to say, "I didn't 
realize that the early church had so 
many difficulties." Or, "I think there is 
more hope for our church today when 
I realize the problems they had then." 
People typically feel closer to the leaders 
of the early church than they have ever 
felt before. Indeed, some have discov- 
ered early church leaders whom they 
had not known of before. 

One participant commented, "This is 
the most exciting Bible study I have done 
in years. It makes me want to read 
through all these passages again as soon 
as I get home." 

Not all reactions are positive, of 
course. Some people dislike the con- 
troversy that arises, feeling that it dis- 
rupts the unity of the scriptures. They 
forget that the Bible itself is full of con- 
troversy. Some say that they have 
trouble taking part in a drama of this 
kind. Fortunately, simulations allow a 
person to be as active or retiring as he or 
she cares to be. Most participants find 
the biblical simulations challenging, a 
helpful exercise in achieving something 
they very much want to attain: living 
knowledge of scriptures' meaning. 

Far beyond curiosity and novelty 
biblical simulations enable scriptural 
events to be lived deeply, imaginatively, 
intensely. They are designed to combine 
playfulness with discipline, imagination 
with unity. Not so much because such 
an approach is new, but rather because 
even the Holy Spirit exhibits these 
qualities throughout the Bible. 

Simulations are designed to help us 
feel biblical events, to identify with 
biblical personalities, to sense their 
dilemmas and choices, their hopes and 
expectations. The purpose is to encour- 
age within us a trust that can tolerate 
conflict and a hope that finds God's 
kingdom breaking in among us. 

Simulations let the past be present in 
order that the future may be ours, per- 
meating the lived moment with historical 
understanding. When in the past people 
have been able to identify closely with 
scripture, there has been a renewal of 
faith. Hope for renewal today lies in our 
understanding of the meaning and power 
of the biblical message. D 




Give US Brethren material. 



Here it is — live! 

For each weekly lesson in 
A Guide for Biblical Studies, 
Graydon Snyder and Robert 
Neff talk about the Bible. Their 
comments, taped in segments 
of 5 to 6 minutes, are designed 
to enrich class discussion, to 
assist teacher preparation, to 
guide family study at home. 

Teachers at Bethany Theo- 
logical Seminary, Grady offers 
his perspective as a New Testa- 
ment student and Bob as an 
Old Testament student. Their 
dialogue is informal, timely, 
lively. 

At a time when family mem- 



bers and friends are discover- 
ing the creative possibilities in 
exchanging tapes, here you can 
add one more use: communica- 
tion within the Brethren family. 

And this communication is 
centered on great Christian 
themes: this quarter, The Ten 
Commandments; next quarter, 
The Gospel According to Paul. 

How better to open thought- 
ful dialogue within your group? 

Standing orders may be en- 
tered on the regular church 
school order form or use the 
form below and invite Grady 
and Bob to your church or 
home today. 

mM 

jMlfiB 



Send 



cassette tapes for use with A Guide for Biblical 

Studies, at $3.25 each plus postage, n This quarter only, n On 
ongoing basis. 

Send to: 

Address 

City 



State 



Zip 



Please bill: 

Address 

City 



State 



District 



Zip 



Congregation 

Return to The Brethren Press, 1451 Dundee Ave., Elgin, III. 60120. 



June 1973 MESSENGER 35 



IFlirLri) [r®'«'D®wi's 




T 



Children at play, 

pilgrims 

along the way 



This guide is reprinted from the April issue 
of Cultural Information Service. It is an- 
other one of their feedforward Series. 
Write 2900 Queen Lane, Philadelphia, Pa. 
19129, for more information on CIS and 
the series. The CIS interview with Director 
David Greene appears in Youth magazine, 
May issue, of which copies are available 
from 1505 Race Street, Philadelphia, Pa. 
19102 (50 cents each). 



he film version of Godspell is a grace- 
ful free fall into life, laughter, and love. 
It makes a grand case for delight and 
the pleasures of fellow-feeling. But, most 
of all, it proves that we can be happiest 
of all creatures if we will just dance to 
the rhythm of our comic songbook souls. 

Godspell is a "religious comedy" 
which deals directly and imaginatively 
with our human needs for release, hope, 
and rebirth. As such, it will speak to 
those who long for a fresh vision of life. 
It will communicate to people who be- 
lieve that the measure of a person's life is 
found in those with whom he or she 
shares the most precious moments. And 
finally, it will embrace anyone who be- 
lives that children at play and pilgrims 
on the way are the most beautiful people 
in the world. 



T, 



.he setting is New York City. Man- 
hattan. A booming, hustling confusion. 
The daily grind. Stale days, gray hearts 
that choke with anxiety, palms that 
sweat. We long for liberation. We the 
people — God's children: Merrell push- 
ing a clothing rack in the garment dis- 
trict; Katie, a waitress; Lyime, a college 
student; Joanne, a ballet dancer; Robin, 
a daydreamer; Jerry, a parking lot at- 
tendant; Jeffrey, a taxicab driver; and 
Gilmer, a model. We gather at the 
Bethesda Fountain in Central Park. 
David, dressed as a ringmaster, sings 
"Prepare Ye the Way of the Lord." 
Victor, a stranger, appears, is baptized, 
and becomes our teacher. Water. Wild 
fun. Revival's in the air. Renewal is 
afoot. New York has changed — it's 
"depolluted," transformed. 

To the junkyard, God's playground. 
All receive marks, signs of release. We 
are no longer captive to conventions. 
Improvise. Cavort and gambol. Be free. 

In the telling and acting out of various 
parables and stories, the nine will learn 
the meaning of humility, giving, brother- 
ly love, compassion, forgiveness, suffer- 
ing. Victor and his friends will move 
around the city to Washington Square 
Park, Lincoln Center, a penthouse gar- 
den. They will dance in front of the 
Times Square Accutron sign, do the ol' 
soft shoe atop the Pan-Am building and 
on the roof of the World Trade Center, 
improvise at Fordham University Plaza, 



role-play in an old vaudeville movie 
house, take a tugboat, wander the 
streets, and return to the junkyard. This 
pilgrimage will bring us all closer to each 
other. As each contributes, the whole 
body grows. Sharing, dancing, hoping, 
feeling, laughing, singing — we experi- 
ence what Christopher Fry calls essential 
living: "We move in the figure of a 
dance, and so moving, we trace the out- 
line of the mystery." 

And the final mystery is death. Before 
death comes communion. Touch. Em- 
brace and gesture. A physical and 
psychic coming together. Betrayal. 
Victor turns the tables and kisses David, 
the betrayer. Then to the fence. A mod- 
ern death by electrocution. Victor's 
friends join — want to participate in his 
death. Finally, the triumphant ending, 
"Long Live God." The nine — includ- 
ing David — carry Victor through the 
streets of New York. They turn a cor- 
ner, and the crowds reappear. 

Director David Greene has honestly 
and brilliantly translated the stage play 
of Godspell to the screen without losing 
its basic simplicity, warmth, and vigor. 
There are no cinematic gimmicks or 
clever props here to take away from the 
story line. Godspell as a film is a differ- 
ent animal from Godspell as a stage 
musical. The use of New York City has 
actually opened up the meaning and the 
movement of the story. 



Xhe cast was chosen from Godspell's 
various road shows. To a member, they 
perform with a gung-ho vitality and 
togetherness. Stephen Schwartz's new 
song "Beautiful City" is a fine addition 
to the already rich musical score (which 
sounds better on the screen than it did 
on any stage). Note the lines of the new 
addition: "We're voicing all the things 
we're dreaming of . . . We see nations 
rising in each other's eyes." 

Godspell is basically a religious com- 
edy. Writer John Michael Tebelok (who 
created Godspell as a master's thesis) 
borrowed ideas from medieval morality 
plays and from the Christ/ clown 
imagery developed in many previous 
works. Religious comedy is a release — 
a taking off of the masks which we wear 
in order to deal with others. In this 
mode of drama, we recover our lost 



36 MESSENGER June 1973 



childlikeness, the spontaneity of playful- 
ness and unrestrained laughter. 

Religious comedy is also a carrying 
away of death. In the last scene of 
Godspell this ritual is enacted. The 
comic spirit refuses to acknowledge de- 
feat. People are restored to each other 
in comedies. And they usually come 
away with a fresh perspective on their 
everyday lives. 



A. 



lS you process Godspell, discuss the 
garden imagery of the film, especially in 
light of the Genesis account of the 
Garden of Eden. What is the signif- 
icance of the junkyard? 

Dance, mime, song, role-playing, im- 
provisational acting, and nonverbal com- 
munication are used throughout the film 
as strategies for communicating the 
parables. Discuss the relative merit 
(success or failure) of these exercises. 

Compare and contrast your emotional 
reactions to the film with your response 



to the work on stage, if you have oppor- 
tunity to see it there. What has been 
gained? What has been lost? 

React to comments director David 
Greene made to us about the closing 
sequences of the film: 

"My idea was that Jesus has to suffer 
with human pain and die as a man. So 
he's electrocuted on the fence in the 
junkyard. It can, if you like, remind you 
of a good many kinds of pain in the 
world today. The background music is 
a modern rock score. Jesus dies. Then, 
as the music changes to 'Long Live 
God,' the sun comes up after a long 
night, the dawn shows through the wire, 
his followers wake up, take him off the 
wire, and start to carry him triumphantly 
through the empty streets. . . . 

"And then, all the people of New 
York come back into the scene. And, 
after an empty New York, we end up 
with thousands of people crowding on 
Fifth Avenue. The clowns disappear 
into the crowd. When 'Day by Day' is 



sung again, you get the feeling they're 
there somewhere. The message of the 
finale, I hope, is that if you really look 
closely on the subway you can find these 
clowns next to you, or in the streets they 
could be there. Because they're just 
people like us. Just young people like 

us." n 



ANNUAL CONFERENCE INSURANCE — Accidental 
death and dismemberment insurance will be pro- 
vided for church members attending the Fresno 
Annual Conference, coverage effective from 12:01, 
June 16 until 12:01 a.m. July 9 (CST). Personal 
injuries during this period are covered, provided 
the person was attending, or was on the way 
to or from, the Conference. Members and their 
small children are covered. Nonmembers are 
covered only after they complete their official 
registration. Benefits payable: $1,000 for acci- 
dental loss of life, or loss of any two: hands, 
feet, or eyes; $500 for loss of one arm, leg, or 
eye. Coverage does not include death or dismem- 
berment due to illness. All types of travel are 
covered, except nonscheduled air flights. Claims 
should be reported to Robert Greiner, treasurer, 
during Conference, or at 1451 Dundee Ave., 
Elgin, ill. 60120. 



Creative projects to make the Bible a very 
personal experience for your group . . 




TAKE IT 

FROM 

HERE 

Glee Yoder 
A great book 
for teachers 
and parents. 



From whittling to word games, these delightfully 
creative activities help teach wee folks how to live 
the Christian way. For groups there is a fun 
"play-acting" project. To brighten a dull day, the 
young set can learn to carve with color. A young 
traveler will love the "what to do on the road" ideas 
while little cooks will learn that "to cook is to tell a 
story." Paper, $2.50 

JUDSON PRESS 



USING 

BIBLICAL 

SIMULATIONS 

Donald E. Miller, 
Graydon F. Snyder, 
Robert W. Neff 



How to breathe life into Bible passages with role 
playing that helps young people and adults make 
their own discoveries about these great truths. 
Sure to stimulate interest at conferences, study 
groups, and retreats. Papers perforated for 
individual use. Paper, $4.95 

See both of these books at your favorite bookstore. If not available there, 
write to Dept. HN, Judson Press, Valley Forge, PA 19481 

VALLEY FORGE, PA 19481 




June 1973 MESSENGER 37 



[fS©©[La[ng(S^ 



F-rated...for families only 



by Ralph G. McFadden 

The problem with the term families is 
that it is often used too exclusively. 
Family can and should mean almost 
anyone . . . couples, couples with chil- 
dren, parents without partners, singles, 
senior citizens, children. In this particu- 
lar page of resources, the term families 
will generally refer to units of people 
which include adults and children, 
younger through older. 

The listings which follow are intended 
for the person or persons looking for 
new ideas on "what in the world can we, 
in our own family, do about ..." this 
or that. 

For instance, teaching religion to our 
children. There are those who would 
argue that the Sunday school is particu- 
larly prepared to handle religious educa- 
tion. Dolores Curran, authoress of Who, 
Me Teach My Child Religion? stated, 
"When Jim and I were in the talking 
stages of Beth's religious training, we 
found ourselves giving all sorts of rea- 
sons why we couldn't teach her. Then, 
gradually, we began asking why, if we 
considered ourselves capable of teaching 
our kids health habits, thrift, behavior, 
driving, and honesty, we should consider 
ourselves incapable of teaching them 
religion. We couldn't come up with a 
good answer, so we decided to plunge in 




and teach religion. This book is the 
result of that plunge." 

This book is written from a Catholic 
parent's viewpoint, but is easily trans- 
latable for Protestants. Available from 
The Brethren Press; $2.25. 

One of the best recent resources has to 
do with how a family fits into and works 
with this crazy, mixed-up world. Jo Carr 
and Imogene Sorley, writers of The 
Intentional Family, state that "All fam- 
ilies come in a frustrating combination 
of two life-styles: at times intentional, at 
other times otherwise." It is frustrating 
for most of us who feel caught up in too 
much to do, too many places to go, too 
many organizations to support, too little 
money to do with ... to feel unable to 
break loose from the grips of simply 
"being caught." But this book helps the 
family to give life some serious thought 
and to be alert to where it is going as a 
Christian family, as a family concerned 
about its internal relationships, and its 
relationship to the world around. The 
Intentional Family will cause some real 
struggle for those who read it seriously. 
Available from The Brethren Press; 
$3.50. 

Part of intentionality is simply keep- 
ing at the job of being parents, and 
family. Letting up, getting absorbed in 
the ordinary, giving in to the schedule, 
all can be deadly to family members who 
wish to grapple with being alive and the 



"Mushrooms 
are delicate... 
they take 
special care... 
and so do we. 
We can find 
special care together." 



joy of being together. Therefore, it may 
be helpful to have a regular mailing that 
stimulates you each month and encour- 
ages you to keep abreast of what is 
possible with and for families. 

The Christian Home, a magazine pub- 
lished monthly, is now a cooperative ef- 
fort of the United Methodists, American 
Baptists, and Disciples of Christ. It is 
written for parents of children and 
youth. Order from The Brethren Press; 
$5 per year. 

You also may wish to give considera- 
tion to a new newsletter entitled, Mush- 
room Family. It is a unique bringing 
together of ideas for building relation- 
ships, hearing each other, celebrating, 
educating, dealing with friction, and 
using media. "An enjoyable family life 
comes from allowing the pains and 
struggles to bring us closer together and 
discover that we are individuals." And 
. . . "mushrooms are delicate . . . they 
take special care . . . and so do we. We 
can find special care together." Printed 
nine times a year. Order from Frederick 
C. Doscher, P.O. Box 12572, Pittsburgh, 
Pa. 15241. Single subscription price of 
$5 a year (much cheaper if ordered in 
quantities for your church). 

Two quickies . . . but very important. 
Jay Johnson, pastor of the Quinter, 
Kans., Church of the Brethren, has done 
an excellent job of putting together a 
Home Bible Study guide. This material, 
in mimeographed form, is available 
through the Parish Ministries Commis- 
sion, Church of the Brethren. The price 
is to be announced. 

And if you are specifically interested 
in the financial end, then look into Helen 
Thall's Your Family and Its Money. It 
looks not only at budgeting, but also at 
values, priorities, and the total steward- 
ship of money and persons. Available 
from The Brethren Press; $6. 

Finally, be sure to check your church's 
(or district office's) Library of Resources 
Keysort Card File. If you would like 
an enlarged listing of family resources, 
which includes curriculum possibilities, 
films, books, cassettes, and newsletters, 
write us. 

The address of the Parish Ministries 
Commission and of The Brethren Press 
is 1451 Dundee Avenue, Elgin, 111. 
60120. A handy order form for Breth- 
ren Press items appears on page 32. D 



38 MESSENGER June 1973 




She wants 
to go home 
again. 

After 22 years of war, her people know an uneasy peace 
yet they begin to hope. She and four miUion refugees 
Hke her in South and North Vietnam, Cambodia, and Laos 
ask only one thing — they want to go home again. 

For years they have huddled together in shanty towns 
and refugee camps, with too little to eat and to wear. 
They have lost children, mothers, and fathers. Tens of 
thousands have lost arms and legs. A whole way of life 
has been destroyed by napalm, richocheting bullets, and the 
bitterness bred by war. What remains of home is charred 
ruins, overgrown fields, polluted rivers. 

But they must go home again. 

On hand to help them is Vietnam Christian Service, 
drawing on several years' engagement in refugee assistance 
and feeding programs, medical aid, child care, agricultural 
work and community development in South Vietnam. A 
new Fund for Reconstruction and Rehabilitation in Indo- 
nesia is being mounted ecumenically and internationally. 
The Church of the Brethren, through staff, volunteers, and 
dollars, is vitally involved in these thrusts. 

But your support is needed too. You can give per- 
sonally through the Emergency Disaster Fund, the source of 
the $50,000 the Church of the Brethren General Board has 
committed initially to reconstruction and reconciliation in 
Indochina. 

With your help, and others', they can go home again! 



Church of the Brethren General Board 
1451 Dundee Avenue, Elgin Illinois 60120 

Enclosed is my contribution to the Emergency Disaster 
Fund and its effort to rebuild lives in Indochina. 



Name 






Street/Route 


City 


State 


Zip 


Congregation 




District 

In creative 
response. 



June 1973 MESSENGER 39 



sdlDli®[fDsiD 



To share in loving combat 



If the reader has not already discerned it, let us 
underscore one of the operating principles of Mes- 
senger. It is to offer varying views from within 
the faith community, views that may or may not 
embrace the editor's own. 

The disdain Brethren have for coercion in 
matters of belief, or, put more positively, the Mat- 
thew 18 injunction on confronting the member 
with whom you are at variance, gives rise to our 
stance. To hear out those who are disaffected, 
to study interpretations of scripture or of mission 
contrary to our own, to feel with brothers and 
sisters who are filled with rage or hurt is and 
always has been an imperative for the people 
called Christian. 

Such reflections underly Messenger's use in 
this issue of the statement entitled "Crisis Point." 
With its publication, however, we express excep- 
tion to a number of claims the statement makes. 
For example, the concern that we are no longer 
a "world church" strikes us as curious indeed com- 
ing at a time when congregations and districts are 
caught up in unprecedented interchange with 
Christians in Nigeria. In light of current wide- 
spread involvements of the church in this country 
and overseas, is Brethren Service in effect less a 
reality than it was in the 50s or 60s? What is the 
evidence that the Brotherhood staff is disinterested 
in the smaller congregation? In adjusting institu- 
tional programs, have denominational leaders 
really exercised a "failure of nerve" or rather 
demonstrated a judicial "counting of the cost"? 
In light of present and coming realities, is the 
church of the 40s, which the statement seemingly 
acclaims, a viable model for the church of the 
70s? 

We put these questions, and more, to the 
author. Is "Crisis Point" so posited around a sin- 
gle view of the church that it impugns those whose 



outlook is different? Does it recount fully and 
fairly the factors and processes which have shaped 
major decisions? 

The significance of "Crisis Point," as we see it, 
is not so much in its treatment of the past as in 
its concern for the future. To focus on where the 
Church of the Brethren is headed is timely indeed, 
particularly now when the General Board is en- 
gaged in setting program goals for 1974-75. In 
this process the board has enlisted input from the 
church far and wide. 

But further discussion is in order and, toward 
this end, "Crisis Point" provides a stimulus to de- 
nominational debate. To share with one another 
on basic questions, in the loving combat of com- 
munication, is far preferable to laboring under 
pretense, ignoring differences, suppressing feel- 
ings. 



An pursuing directions for denominational life, 
our own leaning is caught up not so much in judg- 
ment, not so much in past identity, not so much 
in what is in it for us as in a turning to those 
biblical messages and motifs which address the 
times. For us, much of that focus is on newness 
and freedom. The struggle of the Exodus, the 
preaching of the prophets, Christ's role as liber- 
ator, Paul's image of the universe groaning in the 
travail of new birth, the visions of a new person 
and a new community, the coming of new heaven 
and new earth: What patterns and insights do we 
find in these for our Brethren future? 

By sharing candidly of our dreams and even 
of our dismay, our prayer is that we will be led 
to an understanding, a direction that none of us 
alone is in possession of, but may be availed to 
us as we are open to the demands of truth and 
the leading of the Spirit. — h.e.r. 



40 MESSENGER June 1973 



LARDIN ' X 

6ABAS '"*' 



a mmm 



VISIT NOW. 
TRAVEL LATER. 



It's 1973. 

Anniversary year for the 

Church of the Brethren in Nigeria. 

If you're fortunate, you may be one of the few 

who can travel to West Africa 

and visit churches in the Lardin Gabas area. 

But travel costs money. 

Your trip may have to be postponed. 

However — there's another way to visit, 
at your leisure and in your armchair. 
The Brethren Press is just releasing a 
sparkling new volume 
designed to take you where experienced 
travelers seldom go. 

So forget about passports and visas 
and settle down with your copy of 
Lardin Gabas: a Land, a People, a Church. 

Start with the pictures — more than 160 — 

pictures of the bush country, 

pictures of village life among tribal groups, 

pictures of arts and crafts, 

pictures of schools, hospitals, churches — 

evidence of change and development. 

Then go back and read the chapters 
by Nigerian authors and missionary writers. 
Visit with two of the first converts. 
Hear them reflect on all they have seen. 
They say, "God has been in it." 




ORDER NOW -PAY LATER 

The tour price is remarkably low. Only $6.50 for a large-size, 
picture-and-text book. Keep on hand for repeated visits. 

Until July 1 you can take advantage of tv^^o special pre- 
publication oflPers: 

OfFer #1: Pay $5.20 plus .45 postage and handling instead 
of regular price of $6.50 

Offer S2: Pay $6.50 including postage and handling and 
receive a free copy of NO LONGER STRANGERS 
(life of Stover Kulp) 







1 


Please send me: D Offer Jl 


D Offer #2 


1 

1 


Namp- 




1 


AHHrpss- 1 


City: State: 


Zip: 




Mail to: 






The Brethren Press, 1451 Dundee Ave. 


Elgin, III. 60120 


1 



FAITHFULNESS IN CHANGE 
CELEBRATION OF HOPE 
CELEBRATION OF LOVE 



Annual Conference 1969 
Annual Conference 1970 

Annual Conference 1971 

Annual Conference 1972 



FLAMED BY THE SPIRIT 

"LIBERATE THE WORD" 

THAT'S WHAT GOD DID IN CHRIST 



Annual Conference 1973 



THAT'S WHAT CHRIST DID IN HIS FOLLOWERS 
THE CHURCH . . . 

THAT'S WHAT THE CHURCH DOES TODAY . . . 



AS IT WITNESSES TO THE GOSPEL 
IN A HUNDRED WAYS — 

Teaching persons to read, digging wells, training 
church leaders, working 
for social justice, introducing better farming 
methods, conducting evangelism workshops, providing 
opportunities for service through BVS, ministering to 
medical needs, helping to support local ministries. 



You can hdp'LIBERATE THE WORD'! Send 
a contribution today to the Brotherhood Fund. 
Help the church to be free to move in response 
to the call of Christ. 



MY GIFT FOR ANNUAL CONFERENCE OFFERING 

Church of the Brethren General Board 

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CHURCH OF THE BRETHREN 



JULY 1973 




©©[HlteOITl^^ 



DsltltcEir^ 



9 Lafiya: Self-Help, Self-Reliance. In northeastern Nigeria hospital 
renovation, children's cHnics, and the training of native medical 
personnel — all are developments in the Lafiya program. Kenneth I. 
Morse reports 

J^2 Power. Describing a new kind of power for Christians is 
Walter Brueggemann 

'14 T'^® New Russell Bixler Comes Forward. Baptism in the Holy 
Spirit was the first in a series of exciting events in the life of one whose 
charismatic ministry expands in Pittsburgh, by Fred W. Swartz 

^^J The Flame Tree. Images of pilgrimage and perception abound in this 
selection of poems from a new Brethren Press volume, by Lucile 
Brandt 



30 ^ Month in the People's Republic. Denny Rock reflects on 
a visit with other American travelers to China 



In Touch profiles Wilbur E. Mullen, L. John Weaver, and Edith Merkey 
(2). . . . Outlook reports on education in prison, a unique college 
course, seminary costs, Waka schools' new proprietor, a Bible school 
proposal, World Council of Churches, the church as stockholder, and a 
BVSer lost at sea (beginning on 4). . . . In Word From Washington Ann 
Warner comments on the health care crisis (20). . . . People and Parish 
notes congregational activities (22). . . . Patrick ChafRn, Christian 
Bashore, Tim Joseph, and Dale Ott contribute to Here I Stand (24). . . . 
In Resources, Hazel M. Kennedy asks, "What Shall We Study Next?" 
(28). . . . An editorial pleads, "Save the First Amendment" (32) 



EDITOR 

Howard E. Royer 

ASSISTANT EDITOR 

Linda K. Beher 

ASSOCIATE EDITOR 

Kenneth I. Morse 

DIRECTOR OF MARKETING 

Clyde E. Weaver 

PUBLISHER 

Galen B. Ogden 

VOL. 122, NO. 7 



JULY 1973 



CREDITS: Cover, 1 Wilbur E. Brum- 
baugh; 2 (left) Don Honick; (right) Har- 
risburg. Pa.. Palriot-News: 4. 20 Edward 
Wallowitch; 5 Lois Schmidt: 6. 31 Reli- 
gious News Service: 12 The National Gal- 
lery of .\rt. Phillips Collection. Washing- 
ton. D.C.: 1417 Frank Noah: 19 Ken 
Stanley: 28 Sam Schwartz for Tom Stack 
and Associates 



Messenger is the official publication of the 
Church of the Brethren. Entered as second- 
class matter .Aug. 20, 1918, under Act of 
Congress of Oct. 17. 1917. Filing date, Oct. 1, 

1972. Messenger is a member of the .Associ- 
ated Church Press and a subscriber to Reli- 
gious News Sen'ice and Ecumenical Press 
Service. Biblical quotations, unless otherwise 
indicated, are from the Revised Standard 
Version. 

Subscription rates: S5.00 per year for in- 
dividual subscriptions; S4.00 per year for 
Church Group Plan; S4.00 per year for gift 
subscriptions: S2.75 for school rate (9 montlis); 
life subscription. S75.00. If vou move clip old 
address from Messenger and send with new 
address. Allow at least five weeks 
address change. Messenger is 
owned and published monthly by 
the General Services Commission, 
Church of the Brethren General 
Board, 1451 Dundee Ave., Elgin. 
60120. Second-class postage 
paid at Elgin. 111., July 1973. Copyright 

1973, Church of the Brethren General Board. 



■ 



THE SPIRIT THAT GUIDES 

I would like to express my thanks to you 
and your staff for Messenger. 

It is interesting to look inside another 
group, to see the struggles and the differ- 
ences, and to know that in that struggle and 
in that expression is the same Spirit that 
guides our denomination and local church, 
even the Spirit of Love, Jesus Christ. 

I appreciate the articles and have used 
them often as the basis for devotionals on 
our radio broadcast. I do not fail to give 
credit where credit is due. 

Again, thank you for a fine publication 
and for the way in which it conveys the 
grandeur and the struggle of your group as 
they, like we, look to iind that which is 
eternal, the Kingdom of God. 

David S. Gattey 
Lakes/tore Avenue Baptist Church 
Oakland, Calif. 

PLAY BALL! 

"A quitter never wins, and a winner never 
quits." How true. 

I have been reading the Messenger for 
about 70 years. I get pretty disgusted with 
those who cancel their subscription, or leave 
the church, or float downstream on the "in- 
active" list, or walk out of a church service 
or a council meeting or any other type of 
meeting because they don't agree with the 
speaker, the editor, or the majority vote! 

Paul says put away such childish attitudes. 
Did Jesus quit because he was a minority? 
Did Paul surrender because the going was 
tough? Do you move to another school dis- 
trict because the majority voted increased 
taxes to build a new gym, and add a kinder- 
garten department to the school system 
against your vote? Did you exchange your 
US citizenship for one in New Guinea be- 
cause you do not agree with every decision 
of Congress? 

Did you cancel your subscription to your 
daily paper and trade magazines? Surely 
you do not agree with all they print. Why 
single out the Messenger? A man from 
Mars could know pretty well where our main 
interests are by checking over the list of 
magazines we read. Do you think you could 
please everyone if you were Messenger 
editor? 

I praise the Lord for "Readers Write" 
(now Letters) department. I venture it is the 
most widely read department of the Messen- 
ger. It is worth twice the price for that 
one department alone. Debate and construc- 
tive criticism are the life of every democratic 
process. 

Do you think dropping your Messenger 
subscription will improve its content? Can 
you improve the minister's sermon by ab- 
senting yourself? Do you propose to im- 



paigjS ©DTIS 



prove the ship's crew by jumping overboard? 
Is the congregation made safer from the 
"wolves" by lending your influence to scatter 
the flock? 

Can you solve the problems of the Church 
of the Brethren by boycotting the council 
meeting, district meeting, or Annual Con- 
ference? 

In my book, such actions show lack of 
maturity and are admissions of defeat. 

The scriptures say, "Encourage one anoth- 
er to good works" (Heb. 10:24). Paul said 
put on the whole armor of God that you 
may be able . . . (Remember God is love). 
Stay in the harness, brother! If the majority 
is wrong, and they often are, you can better 
teach them the right way by staying where 
your voice and vote count. 

The pitcher cant win a ball game by 
walking off the field. Neither are any 
problems ever solved by running away from 
them! 

S. J. Neher 
Jasper, Mo. 

EXPAND ACTIVITIES 

I would like to commend "Elgin" for its 
leadership in several activities in which I 
have had an opportunity to participate. 

Several months ago our district had a 
weekend conference for Sunday school 
teachers, led by Shirley Heckman of the 
General Offices. It was stimulating, mind 
stretching, and practical; I wish more could 
have been sufficiently motivated to attend. 

On March 10 I attended a one-day work- 
shop held by the Iowa Task Force on War, 
Peace, and Conscience which dealt with such 
problems as the encroachment of the mili- 
tary into civilian affairs, the question of 
amnesty, and peace education in the church. 
In the last of these areas Shirley Heckman 
was again the leader, and the peace materials 
prepared by "Elgin" were, deservedly, a 
basis for much of the discussion. Then 
Shirley generously stayed over to lead a 
discussion of the Encounter Series the next 
day, for the Central Iowa Churches of the 
Brethren. 

On March 16-18, a Women's Awareness 
Lab was held in the Iowa-Minnesota District. 
Annamae Rensberger of Elgin and Mary 
Smeltzer of Washington, D.C., were leaders 
of the lab. This seminar represents one giant 
step for womankind in the church. The lead- 
ership was excellent and "Elgin" is to be 
commended both for providing financial sup- 
port for the conference and for the pro- 
vision of such capable leadership. 

I heartily endorse all of these activities 
and encourage "Elgin" to expand activities 
in women's awareness and women's position 
in the church in my own and other districts, 
as well as to continue leadership in areas 



such as our peace witness and Christian edu- 
cation. 

Betty Jo Buckingham 
Prairie City, Iowa 

MESSENGER REASSESSED 

Just a note of appreciation for recent is- 
sues of Messenger, especially the May issue. 
I found the articles both inspiring and in- 
formative. I used portions of the article, 
"Our Christian Thanatology," as devotions 
at our board meeting. I have been sharing 
Messenger with our local church members, 
in hopes that they will become interested in 
subscribing to it again. The "Parable of 
Three Earthen Vessels" was very good and 
I enjoyed so the article about Sister Mow. 

Several years ago I wrote of my disap- 
proval of Messenger, so thought it only 
fair to write again. Keep up the good work. 

Mrs. John Miller 
Lima, Ohio 

MANIPULATION, MUTILATION 

There are some frightening developments 
occurring in federal and state prison sys- 
tems. Efforts toward "behavior modifica- 
tion" through brainwashing, shock and drug 
therapy, psychosurgery (variation on the 
lobotomy), and emotional and sensory dep- 
rivation are becoming the "new thing" in 
corrections. Such methods are already be- 
ing used, and a new "Behavioral Research 
Center" in being built at Butner, North 
Carolina, for further experimentation and 
application. 

The experimentation will of course be 
done on federal prisoners — nonconforming 
prisoners will be sent there from other fed- 
eral institutions. Decisions concerning what 
types of behavior must be "modified" and 
what methods should be used are made by 
prison officials. The feelings, needs, or hu- 
man rights of the prisoner are irrelevant. 
The prisoner is simply an object, to be 
manipulated or mutilated in whatever ways 
the authorities choose. 

If other Brethren share my concern about 
all of this, I hope they will express their 
feelings to Norman Carlson, Director, US 
Bureau of Prisons, Department of Justice, 
Washington, D.C. 20537, and also look into 
prisons or jails in their area, to see what 
goes on inside. 

Bob Gross 
Ashland, Ky. 

THANKS TO THE BRETHREN 

Permit me space in your esteemed columns 
to express my gratitude to the Church of the 
Brethren for the manner in which the church 
responded to the World Council of Churches' 

Continued on 29 



+ 



+ 



+ 



IttI 



+ 



As with art generally, what the design 
of this Messenger cover conveys is 
chiefly in the eye of the beholder. 

Historically, the arrangement has 
been known as the Jerusalem Cross or 
Crusader's Cross, its fivefold elements 
reminders of the five wounds of the 
crucified Lord. But it has also been 
identified as a nine-cross arrangement: 
One central cross comprised of four 
Tau (or T-shaped) crosses, and four 
smaller crosses indicative of the "four 
corners" of the earth to which the gos- 
pel spread from 
Jerusalem. In the 
eye of creator Wil- 
bur E. Brumbaugh, 
who prepared the 
design originally 
for the 1973 
Church of the 
Brethren Directory by silkscreening on 
slate, the treatment speaks of commu- 
nity, meeting, gathering — a theme ap- 
propriate on the occasion of the 187th 
Annual Conference. 

Messenger as well as Conference 
is the meetingplace of Brethren, a con- 
cept illustrated in the pages which fol- 
low. Myriad viewpoints and experi- 
ences are reflected by Fred Swartz, pas- 
tor, First Church of the Brethren, Har- 
risburg. Pa., who profiles one of the 
leading Brethren charismatics, R. Rus- 
sell Bixler; Walter Brueggemann, dean 
and Old Testament professor, Eden 
Theological Seminary, Webster Groves, 
Mo., who examines in biblical context 
the meaning of power; Dennis Rock, 
Hershey, Pa., who reflects on three 
weeks of travel in China; arid Lucile 
Brandt, La Verne, Calif., whose poems 
are from a new Brethren Press vol- 
ume. 

Other byliners are Ann Warner of 
the Church of the Brethren's Washing- 
ton Office; Hazel M. Kennedy of the 
Parish Ministries staff; Ron McAdams, 
layman and moderator of the Southern 
Ohio District; and James B. Innis, a 
correspondent for the Harrisburg, Pa., 
Patriot News. Contributors to Here I 
Stand are identified with their state- 
ments. 

To center coverage on the Fresno 
Annual Conference, the next Messen- 
ger is scheduled for mailing August 
10. —The Editors 



July 1973 MESSENGER 1 




Wilbur E. Mullen: On the cutting edge 



A few weeks this spring marked a 
kind of stellar period in the life of 
Wilbur E. Mullen. In quick suc- 
cession he received from the Brethren 
Peace Fellowship of the Atlantic 
Northeast District the first Brethren 
Peacemaker Award; he completed 
special training and was licensed as 
a nursing home administrator by the 
state of Ohio; the Mullen family 
purchased a home at 258 Hickory 
Drive in Greenville; and Wilbur and 
his wife Lena Belle were among hosts 
for the Nigerian delegation's tour in 
Southern Ohio. 

Nor is the eventful pace at an end. 
In late summer, the Mullens will wel- 
come home their eldest daughter 
Jeanne from a year's study in a folk 
school in Sigtuna, Sweden, and, in 
October, Wilbur and Lena Belle will 
direct the first Brethren Mission Tour 
to Nigeria. En route home they will 
retrace some of the steps covered in 
seven years with Brethren Service in 
Europe. 

In presenting the award at the 
Brethren Peace Fellowship's annual 
dinner in April, Marian Gibble said 
to Wilbur, "Your drive and convic- 
tions inspired me and others in efforts 
to serve and work for peace." The 
tribute is one that might be repeated 



by hundreds of persons whom Wilbur 
has counseled during his 26 years 
with Brethren Service — in Civilian 
Public Service; as director in turn of 
European program, peace and social 
education, social welfare, and Breth- 
ren Volunteer Service; and in head- 
ing the General Board's ministry to 
men facing the draft. 

Upon the termination of his as- 
signment with the World Ministries 
Commission in 1972 Wilbur became 
purchasing agent for Southern Ohio's 
Brethren's Home, at the time when 
a new $10 million retirement center 
and medical center were moving 
toward completion. An open house 
for the centers will be held July 29. 

In his new work and relationships 
with retirees Wilbur finds himself as 
much on the cutting edge of service 
ministries as when he was handling 
youth and international portfolios. 
"The public has not yet felt the 
impact of comprehensive health care 
planning taking place in this coun- 
try," he states. "Many of the church- 
related health care facilities are 
pioneers in the field. But we are 
only beginning to tap the resources 
which the post-65s can offer 'for 
the glory of God and my neighbors' 




iri^ 



in] 




^Wu^ J-j^ytiXsijx/nxiy 



L. John Weaver: Writing 

L. John Weaver helps spread the gos- 
pel in an unusual way. His hobby is 
writing with wire. 

With his personal philosophy 
summed up in the theme, "Love is 
eternal," the minister has fashioned 
the quotation hundreds of times in 
copper wire. He gives them to rela- 
tives, friends, and parishioners of his 
Midway, Pa., Church of the Brethren 
as well as public figures. 

One of John's more ambitious 
projects in wire-writing is the comple- 
tion of his family tree on his father's 
side. It will contain the names of 
more than 200 family members, in- 
cluding his grandparents and their 10 
children. All names shown on the 
large wall hanging are done in wire. 
He notes proudly, "There are 12 
Church of the Brethren, and three 
Baptist ministers on this side of my 
family." 

His current project is completing 
a much larger family tree, containing 
871 names — in wire, naturally — of 
his relatives on his mother's side. 
Most of the names already have been 
completed and later will be attached 
to the tree with a fine nylon thread 
and cellophane tape. 



2 MESSENGER July 1973 



I 

^ith wire 

The art of wire-writing is, for 
L. John Weaver, completely self- 
taught. He recalls first forming his 
name from a scrap piece of wire while 
in the second grade. But it was only 
in the past 19 years that he has per- 
fected his skill. 

"I drove a school bus part time and 
would write the school children's 
names in wire. This is one way to 
become immensely popular with chil- 
dren in a very short time," he said. 

"Then I began to develop it in my 
church activities. I now commemo- 
rate parishioners' anniversaries, 
weddings, and other memorable days 
in wire." 

The entire equipment for this 
hobby is a pair of needle nosed pliers 
and nontarnishing copper wire of 
various sizes and thicknesses. John 
can work while watching television or 
listening to a speaker at a conference. 
By the time the speaker has conclud- 
ed his speech or the chairman is elect- 
ed, he has the name completed and 
ready to be presented. 

Adorning the Weaver home are 
two wall plaques depicting in wire 
Psalm 23 and the Lord's Prayer. 
John has made several of these to give 
to family and friends. 

Woodworking is another of his 
hobbies. He has designed custom 
furniture for his wife and five chil- 
dren. In the summer, though, he 
plants a vegetable garden and deserts 
woodworking for awhile. — James 

B. INNIS 




Edith Merkey: "Could I be as forgiving?" 



There is a special quality about folks 
who live in the Southwest. The harsh 
lessons of desert and sun are in their 
eyes; one thinks of "staunch" and 
"hardy" as properly descriptive ad- 
jectives. 

They would measure Edith Mae 
Merkey well, the native Oklahoman 
who came 1 3 years ago to New 
Mexico to teach in the Lybrook 
Navajo mission. 

Though her work with the Navajos 
at Lybrook has changed almost as 
much as the church's concept of mis- 
sion, Edith carries out her tasks as 
human resources coordinator with 
the same thoroughness and the 
same respect for the Navajo culture 
she evidenced in other roles. 

Whether counseling with parents 
whose children are far away from 
home in "anglo" schools, or compil- 
ing an exhibit of Navajo art and lore 
for display at the denomination's 
General Offices, Edith resists 
superimposing her anglo patterns 
upon traditional Navajo perceptions. 
"Jesus came to fulfill — not to de- 
stroy. How can we bring a life to 
fulfillment if we are condemning?" 
she asked Brethren at the Clovis 
church in 1968. 

It was the kind of consciousness 
back then that today, after Custer 
Died for Your Sins and Bury My 
Heart and 20th-century confronta- 
tions between Indians and their old 
adversaries, is so in vogue among 
whites far away from the reservations. 

But Edith goes further now in her 
concepts of self-determination. "The 



biggest struggle is the Navajos' desire 
to control their own funds, their own 
government; to have them free from 
the white man." 

Many church people "see the 
Indian as someone we have to 'do 
for,' " Edith says sadly. Some of the 
Navajos at Lybrook fulfilled that low 
expectation. They reasoned. If you'll 
do a favor for me, I'll come to church. 
"And when we didn't do it they 
didn't come to church," Edith notes. 
"So I think you have to start weigh- 
ing out: Did we really have such a big 
thing, or were we just further degrad- 
ing them in a sense which they didn't 
realize?" Edith wonders if Christian 
missions contributed to the attitude 
among some Navajos, "What am I 
worth except to be dependent on 
you?" 

But the work of spurring self- 
determination continues to challenge 
the onetime teacher and BVSer. "In a 
sense you could say we are throw- 
ing (responsibility) back into their 
lap, but not throwing it back into 
their lap without being available. If 
there is to be something happening, 
it needs to be theirs." 

Edith Merkey long ago discovered 
that her Navajo friends are in mission 
to her as well: "If I were Navajo and 
someone like the whites — someone 
who acts pushy and superior — 
came to me (as I go to them for 
help ) , could I be as receptive, could 
I be as forgiving, could I be as 
understanding?" 



July 1973 MESSENGER 3 



Nowhere to somewhere: Liberating education 



The inmate sits on 

his bunk, in his cell, in jail 
as sohtary as the coyote's thin 

wail, 
a million miles from nowhere. 
— Steve Hubbard, inmate 
China, Calif., Youth Training 
School 

Prison. It's hardly a liberating experi- 
ence. But two Church of the Brethren- 
related colleges are making sure that, at 
least for some inmates, confinement 
holds possibilities of liberating educa- 
tional opportunities. 

Juniata College, at its Huntingdon, 
Pa., campus, and La Verne, Calif., Col- 
lege are cooperating with state prisons 
in educational programs for inmates. 

Juniata's full-time venture with the 
Huntingdon Correctional Institution, 
aims to increase employability and post- 
release adjustment of prisoners. Two in- 




mates currently attend Juniata, taking 
on-campus courses. In another phase of 
the program, college instructors offer 
sociology, psychology, and economics 
courses "within the walls." 

The year-old relationship with the 
Correctional Institution continues with 
grants from the Pennsylvania Governor's 
Justice Commission and the Bureau of 
Corrections. Robert J. Lakatos coordi- 
nates the program. 

Across the country at La Verne, Calif., 
college personnel are staffing a center for 
the Chino-based Youth Training School, 
where inmates can earn college credit 
for courses that range from philosophy 
to creative writing. 

A state grant enables five professors 
to teach 30 students daily there. An ar- 
ticle in the Los Angeles Times noted: 
"What happens is that young men find a 
peculiar community of success in concert 
with college instructors. The Youth 



Volunteers, students teamed 
in unique college course 

A unique work-study program at Elmira 
College in New York this spring was the 
outgrowth and extension of Brethren 
flood relief ministries in Pennsylvania. 

Engaged in the program were three 
Brethren couples as instructors and 
seven Elmira College students, five of 
whom were women. 

The course was designed to train 
students in construction skills, 
using as "laboratories" some of the 
homes more severely damaged by the 
June 1972 Eastern States Flood. The 
repair of such homes was deemed by an 
area spokesman as the most pressing 
unfilled need in the city and county. 

Because of the reputation established 
by Brethren volunteers in their work at 
Forty Fort in Pennsylvania, the Brethren 
Service unit there was invited to provide 
work chiefs to instruct the Elmira stu- 
dents. In response, Romelle Million, 
unit director, and McKinley Coffman, 
Brethren disaster service director. New 
Windsor, Md., adapted Brethren Service 



personnel and policy to work with local 
structures. 

Directing the work-study program was 
Ms. Million of the Pennsylvania Breth- 
ren Service unit. Providing academic 
liaison and arranging housing for the 
staff was Elmira College. Caring for 
food expenses was Recovery Action 
Council, an interfaith, interagency flood 
relief coordinating body. Selecting dam- 
aged homes for repair was Elmira Aid, 
Inc., the local housing authority. De- 
nominations and businesses in Elmira 
contributed funds to this and other pro- 
grams through the Recovery Action 
Council. 

Work chiefs enlisted by the Church of 
the Brethren to carry out the construc- 
tion tasks were; 

Edgar and Minnie Manges, Bridge- 
water, Va. Mr. Manges' experience is in 
the ministry and accounting, with some 
work in construction. 

Walter and Marie Miller, North Man- 
chester, Ind. The Millers are former 
teachers/ farmers who have served in 
BVS programs in South Bend, Ind., and 
Johnstown, Pa. Since retirement Mr. 
Miller also has been engaged part time 



in a woodworking shop. 

Ray and Vena Ogburn, Gettysburg, 
Pa. As a builder and millworker, Mr. 
Ogburn has constructed more than a 
thousand homes and public buildings. 
He was cited by Bridgewater College for 
outstanding achievements in business 
and service to the church. 

"The significant part of this whole 
project is that the Brethren have con- 
tributed not only personnel, but policy 
and administration as well," Ms. Million 
observed. "In the process Brethren have 
strengthened their concern for direct 
service without sacrificing unique identity 
in an ecumenical structure." 

Number of students key 
in seminary costs 

The cost of education per student in a 
seminary with fewer than 50 students is 
nearly twice the cost in an institution 
with 500 students. 

Though several variables need be con- 
sidered, the overriding factor in the cost 
per student is the size of the seminary, 
according to information reported in the 



4 MESSENGER July 1973 



Training Center is doing more than of- 
fering vocational training or high school 
completion: college credits are valuable 
transfers to the outside world. . . ." 

Like the Juniata program, the La 
Verne effort works at decreasing re- 
cidivism — the technical word that 
describes one's returning to crime, and 
to prison, after release. 

"The rearrest rate nationally hovers 
around 70 percent," the Times said. 
"The La Verne-Chino students — doing 
time, learning something — are in a 2 
percent class by themselves." William J. 
Willoughby is director of the center. 

Research shows that it is seven times 
as difficult for a former inmate to get a 
job than a citizen without a record. 
Juniata and La Verne colleges, in trying 
to cut those odds, are liberating some 
persons who feel "a million miles from 
nowhere" to chart a route that leads 
"somewhere." 



Fact Book of the American Association 
of Theological Schools. The AATS is 
the only accrediting agency for semi- 
naries; its senior executive is Jesse H. 
Ziegler, a Church of the Brethren min- 
ister and member of the denomination's 
General Board. 

The latest Fact Book, covering fiscal 
1971-72, reveals that for 10 Episcopal 
seminaries with less than 200 students 
each, the average expenditure per stu- 
dent was $5,754. For six Southern 
Baptist seminaries, of which only two 
registered under 500 students, the average 
per student was $1,645. 

For the Church of the Brethren's Beth- 
any Theological Seminary, listed as hav- 
ing 75 students in 1971-72, the cost of 
the seminary operation per student 
totaled $4,900. 

The average cost per student for semi- 
naries of from 50 to 150 students nation- 
wide was $3,837. 

The Fact Book also reveals that op- 
erating deficits have become fairly stan- 
dard, totaling for AATS member semi- 
naries in 1968-69 $1.76 million, in 
1970-71 $5.06 million, and in 1971-72, 
$2.47 million. 



State now proprietor 
of schools at Waka 

Full responsibility for schools at the 
post-primary level was assumed by Ni- 
geria's North East State on April 1. In- 
volved in the transfer were two major 
institutions of the Church of the Breth- 
ren Mission, Waka Teachers College and 
Waka Secondary School. 

The move, as reported by Nigeria 
field coordinator Roger Ingold, places 
the state's Ministry of Education wholly 
in charge of operations for the two 
schools. Formerly the mission was the 
proprietor of Waka Schools, while the 
Ministry of Education set standards and 
curriculum, provided 80 percent of the 
total recurrent budget, and underwrote 
60 percent of the capital investment. 

World Ministries spokespersons indi- 
cated they have anticipated the action of 
the state for at least three years. 

"For recently independent nations to 
invest their scarce resources in educa- 
tion is a commendable and necessary 
step in nation building," observed 
Shantilal P. Bhagat, community develop- 
ment consultant on the World Ministries 
staff. "The achievement of a high degree 
of national integration across ethnic, 
religious, and linguistic groups requires 
the guiding hand of government in the 
education system." 

The Church of the Brethren Mission 
contributed to education in Nigeria in a 
major way by starting the Waka Schools 
when there were few such schools 
around, Mr. Bhagat explained. 

He also said the mission contributed 
significantly through its development of 
a plant at Waka worth nearly one million 
dollars, one which would have cost other 
agencies twice that much to build. And 
it shared some 65 qualified, committed 
teachers who have given over 320 years 
of service to training Nigerians for lead- 
ership in Lardin Gabas church, schools, 
and universities, and various levels of 
government. 

The two schools now enroll 700 stu- 
dents. Seven faculty members are sup- 
plied through the Church of the Brethren 
mission. 

Under the new alignment, expatriates 
or foreign teachers at Waka will have 
their contracts assumed by the Ministry 



of Education or will be given sufficient 
notice to make alternate plans, accord- 
ing to World Ministries executive Joel K. 
Thompson. 

Mr. Thompson further indicated that 
the Church of the Brethren expects to 
continue recruiting persons for place- 
ment by the government of North East 
State, but not specifically for Waka 
Schools. 

In the Ministry of Education letter to 
Mr. Ingold, the government said effec- 
tive religious instruction would be re- 
tained in all institutions. Churches and 
mosques erected on school sites will be 
allowed to serve the same interests for 
which they were established. The state 
office invited suggestions for maintain- 
ing good standards in religious instruc- 
tion. 

In the period from 1967 to 1969, the 
Church of the Brethren Mission turned 
over to the Ministry of Education ap- 
proximately 40 primary schools it had 
begun. 

Reflecting on the change of proprietor- 
ship, Mr. Bhagat said that for the 
Church of the Brethren Mission in Ni- 
geria there was a time when operating 
schools was on the cutting edge. 

"The situation has changed and keeps 
changing all the time. What the Church 
of the Brethren had the vision to start 
years ago, and to nurture carefully since, 
the Nigerians now receive and assume 
responsibility for in full." 




^^ 



Waka students process. Full responsi- 
bility for school went to state in April 



July 1973 MESSENGER 5 



Revival Fellowship unveils 
proposal for Bible school 

A proposal to establish a two-year Bible 
School in the Church of the Brethren 
was announced this spring by the Breth- 
ren Revival Fellowship's Bible School 
Committee. 

With its main purpose "to prepare 
students for effective Christian service," 
the school would major on teaching 
Bible, English and speech, family living, 
church history, and practical theology. 
The proposal further states that the 
school would not be an accredited insti- 



tution and its credits generally would not 
be transferable. 

"To stimulate faith in the scriptures 
as the inspired Word of God, and as the 
authority for Christian faith and prac- 
tice" is also among the aims projected 
for the school. "The impact of natural 
science, and evolutionary thought, and 
historical criticism has left our (denom- 
inational) colleges and seminary with a 
Bible utterly unlike the Book our moth- 
ers read," the report asserts. 

A statement of faith dealing with the 
scriptures, God, man, salvation, the 
church, the social order and "last 
things," must be signed each year by 



teachers in the school "as a safeguard 
for preserving purity of doctrine," the 
committee proposal notes. 

In an effort "to train students not only 
how to study the Bible in a systematic 
way but also how to live soberly, 
righteously, and godly in this present 
world," the proposal indicates each stu- 
dent must agree to cooperate with the 
discipline of the school. The code of 
conduct would forbid profanity and 
gambling and the use of alcohol, tobac- 
co, and drugs; would ban the wearing 
of jewelry and attendance at dances and 
commercial theaters; would limit the 
length of hair for men and encourage 



World Council at age 25: Commendation and crisis 



In Amsterdam in 1948 a group of dedi- 
cated church leaders gathered with high 
hopes, if uncertain prospects, to form the 
World Council of Churches. At the 
quarter century mark, the Council rep- 
resents 263 churches in wide-ranging 
programs of service, education, and 
faith encounter around the world. 

On Sunday, Aug. 26, the 25th anni- 
versary of the WCC will be observed in 
various countries with ecumenical serv- 
ices of worship. On the same day, the 
Council's policy-making Central Com- 



mittee, in session in Geneva, Switzerland, 
will engage in a special anniversary 
service. 

The World Council's impact on the 
global scene was headhned recently from 
Africa and Bangladesh. On the former, 
the Council's efforts on behalf of blacks 
seeking liberation in white-dominated 
areas brought praise by representatives 
of at least ten countries — Somalia, Ethi- 
opia, Cameroun, Tanzania, Tunisia, 
Pakistan, the Sudan, Chile, Sweden, and 
India — in proceedings at the United 
Nations this year. 

In a somewhat typical assessment at 
the UN of the WCC's Program to Com- 
bat Racism, Abdulrahim Abby Farah, 
representative from Somalia, a Muslim 
nation, commented, "The World Council 




has given moral leadership by its de- 
termination to do something for the just 
cause of the oppressed peoples of south- 
ern Africa who have had the avenues 
of peaceful change closed to them." 

In addition to being lauded by in- 
dividual delegates to the UN, the world 
religious body was commended, along 
with others, in a General Assembly 
resolution on anti-apartheid moves in 
South Africa. 

Over a three-year period, the World 
Council has contributed $600,000 to 
groups opposed to racism. Critics charge 
that the grants support guerrilla tactics; 
the Council declares the aid is designed 
only for humanitarian purposes. 

In Bangladesh, the program carried 
out by the Bangladesh Ecumenical Relief 
and Rehabilitation Service on behalf of 
the World Council of Churches totaled 
$13.5 million, the largest service ministry 
ever mounted by the WCC. 



In Bangladesh 
the largest service 
ministry ever 
mounted by 
WCC aids re- 
building tasks in 
the nation that 
gained indepen- 
dence more than 
a year ago 



wM-^ 




I: -t.t^ 



6 MESSENGER July 1973 



long hair for women; would instruct all 
Church of the Brethren girls to be veiled 
"at all public appearances on campus"; 
and would permit beards and mustaches 
"only when worn of deep religious 
convictions." 

Plans for a Bible institute have been 
discussed by the Brethren Revival Fel- 
lowship for a number of years. The 
special committee revealed that one site 
under consideration is a facility in 
south-central Pennsylvania. 

Members of the Bible School Commit- 
tee are James F. Myer, Linford J. 
Rotenberger, Kenneth N. Hershey, 
Harry B. Nell, and Paul W. Brubaker. 



Begun in January 1972, the interna- 
tional effort has involved an airlift of 
emergency materials; medical programs 
staffed by local workers and foreign vol- 
unteers; the training of women in new 
skills; substantial contributions to agri- 
culture brought by the introduction of 
miracle rice seeds; and the building of 
homes for 30,000 families. 

In April the operation was turned 
over to the churches of Bangladesh. 
Continuing efforts will be aimed at es- 
tablishing rural health programs and 
training, encouraging and strengthening 
fish cooperatives, and the shaping of a 
village development scheme. 

Another major undertaking of the 
World Council occurred in January of 
this year, in Bangkok, Thailand, with the 
consultation of world religious leaders 
on the theme, "Salvation Today." 

In spite of creative approaches to 
service and justice and ever widening 
ventures in dialogue, the Council faces its 
25th anniversary from an acute financial 
situation, influenced greatly by the d